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Tiresias: The Ancient Mediterranean Religions Source Database

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subject book bibliographic info
christ/word, logos Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 83, 143, 144, 232, 258, 270
speech/thought/word, logos/logoi, reason principle, λόγος‎/λόγοι‎, as d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 191, 192, 224, 232, 268, 284, 286
word Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 37, 38, 46
Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 91, 128, 143, 157, 209, 211, 222, 279, 372, 431
word, allegory/allegorical, etymology of the Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 81
word, alone Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 137, 159
word, and church, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 930
word, as icon Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 47
word, as image of god, image McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 144, 145, 146, 149, 178
word, as physician, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189, 193, 235
word, augustine of hippo, john the baptist and christ, as voice and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 408, 409, 410, 411, 412
word, bagabuxša, iranian Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 162
word, by, word, intertextuality and intertext Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 35
word, choice, and cyclical time Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 127, 128, 129, 130, 131
word, choice, and lucretius Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 119
word, choice, and lyric Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 116, 117
word, choice, and performance Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 135
word, choice, and presence Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 108, 116, 117, 135
word, choice, and transience of nature Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 109, 110, 111, 112, 113, 114, 115, 116, 117
word, choice, and wine Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 133, 134, 135
word, christ O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 59, 110, 115, 116, 264, 337, 342
word, christ, visible incarnation of as image and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467, 468, 470
word, clement of alexandria, representation of the, logos, of god König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 145, 147, 149, 174
word, clement of alexandria, the Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67
word, coinage, lyric, and Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 124, 125
word, coinage, presence, and Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 124, 125
word, comforting, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 237
word, community, reliability of divine Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49, 50
word, conception, the immaculate, contemplation, of the Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 324, 325
word, conception, the immaculate, hearing the Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 322, 323
word, conception, the immaculate, reading the Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 323, 324
word, created “heaven and earth, ” Hoenig (2018), Plato's Timaeus and the Latin Tradition, 243
word, distribution, tamid psalms Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 163, 164, 165
word, divine Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 11, 93, 173, 240
word, divine vs. human, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 182, 200, 314, 379, 578
word, dôreai Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 44
word, endiathetos/prophorikos, logos Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 175, 176
word, facility with, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 909
word, flesh of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 239
word, for christians, giants, code Tanaseanu-Döbler and von Alvensleben (2020), Athens II: Athens in Late Antiquity, 144, 402
word, for, heresy, hebrew Schremer (2010), Brothers Estranged: Heresy, Christianity and Jewish Identity in Late Antiquity, 155
word, formation Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 36, 50, 52, 93, 95, 96, 102, 105, 106, 111, 112, 114, 290, 309, 410, 471, 473, 476, 488, 507, 608, 612, 654
word, frequency, tamid psalms Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 162, 163
word, healthy, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189
word, herodian, mareotis, lake, use of the Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 129, 130, 171
word, in armenian, iranian loan Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 128
word, in christ, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 918
word, in first isaiah, reliability of divine Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49
word, in jeremiah, book of reliability of divine Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49, 50
word, in josephus, aramaic Feldman (2006), Judaism and Hellenism Reconsidered, 328
word, in scripture, son, as Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 222
word, in the septuagint, torah, translation of the Feldman (2006), Judaism and Hellenism Reconsidered, 58, 59, 60
word, in the shivata for dew, word, by Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 308
word, incarnate Osborne (2001), Irenaeus of Lyons, 168, 186, 187
word, ioudaioi, use of the Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 13, 19, 24, 26
word, israel, translation of Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 139
word, jesus christ, as Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 205
word, jesus, as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 225, 226, 238
word, key Corley (2002), Ben Sira's Teaching on Friendship, 24, 25, 51, 64, 69, 92, 123, 124, 128, 155, 161
word, link Corley (2002), Ben Sira's Teaching on Friendship, 41, 44, 45, 67, 70, 84, 89, 91, 93, 126, 128, 160, 180, 198
word, liturgies Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 79
word, liturgy, of the Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 56
word, logos Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 120, 121, 122, 123, 124, 163, 164, 166, 173, 174, 176, 177, 182, 335, 417, 484
Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 58, 70, 154, 167, 176
Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 64, 85, 89, 96, 97, 98, 99, 100, 190
word, logos, god the MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 30, 31, 34, 35, 39, 56, 76
word, man of words, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 144
word, nature of word, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, 918, 919, 920, 921, 926, 928, 932
word, of exhortation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611
word, of god Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 129, 134
Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166, 168, 169
Levison (2009), Filled with the Spirit, 28, 44, 95, 147, 231, 242, 243, 247, 249, 351, 379, 392, 397
Levison (2023), The Greek Life of Adam and Eve. 354, 455, 488, 529, 531, 665, 693, 915, 927, 944
Osborne (1996), Eros Unveiled: Plato and the God of Love. 74, 75, 176
Osborne (2001), Irenaeus of Lyons, 97, 111, 121, 164, 165, 187, 206, 211, 229
Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 89, 97, 103, 104, 120, 124, 125, 126, 127, 128, 129, 131, 154, 184, 188, 195, 256
Wilson (2012), The Sentences of Sextus, 64, 68, 122, 129, 195, 349, 352, 353, 384
word, of god, as presence of god Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 123, 124, 132, 133, 145, 146, 147, 165, 166, 172
word, of god, god's own and humans' of god golden calf/calves Levison (2009), Filled with the Spirit, 51, 54, 64, 325
word, of god, logos Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 141, 198, 199, 334, 339, 347, 447, 521, 522, 525
word, of god, rhetoric, contrasted with the Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 136, 137
word, of god, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 592, 839, 918, 919
word, of god, work of Levison (2009), Filled with the Spirit, 321, 323
word, of god, wrath of Levison (2009), Filled with the Spirit, 389
word, of god, year of Levison (2009), Filled with the Spirit, 242
word, of jesus, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 225, 266, 429, 514
word, of life Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 167, 169, 525
word, of mouth, epidemics Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 133
word, of ritual, divine name is Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 127
word, of the dialogue, gods, theos, existence of first Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 17
word, of the lord, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299, 578, 583, 773, 918
word, oral vs. written, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 695, 759
word, order Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
word, order in threefold concupiscence, triplex cupiditas Nisula (2012), Augustine and the Functions of Concupiscence, 170, 178
word, order, greek syntax Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 140, 141, 144, 145, 146, 150, 151, 152
word, order, near eastern law Simon-Shushan (2012), Stories of the Law: Narrative Discourse and the Construction of Authority in the Mishna, 32
word, ovid, and anxieties about written Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165
word, part of trinity, sibylline oracles, christ as Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 571
word, philotimia, semantic change of the Gygax (2016), Benefaction and Rewards in the Ancient Greek City: The Origins of Euergetism, 221
word, plato, and distrust of written Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 165
word, play Cueva et al. (2018a), Re-Wiring the Ancient Novel. Volume 1: Greek Novels, 113
Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 348
Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 61, 64, 130, 175
Meinel (2015), Pollution and Crisis in Greek Tragedy, 31, 32, 51, 52, 56, 57
Pinheiro et al. (2015), Philosophy and the Ancient Novel, 11
word, play, hakeldama Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330
word, play, koreis/korai Pinheiro et al. (2012b), The Ancient Novel and Early Christian and Jewish Narrative: Fictional Intersections, 68
word, play, sapere Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 337
word, play, style, linguistic and literary Schwartz (2008), 2 Maccabees, 80, 81, 93, 347, 398, 427, 510
word, preached, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 16, 187, 318, 347, 351, 358, 927
word, rational, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 124
word, rhetorical tool, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 230
word, satrapy/satraps Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 154
word, saving, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 792
word, scalpel, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 124
word, similar to deity Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 46
word, soter, malleable nature of the Jim (2022), Saviour Gods and Soteria in Ancient Greece, 206
word, sound, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 119, 195, 196, 445, 446, 518, 521
word, spirit/spirits Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 172
word, stoicism, internal reason versus uttered Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 195, 229, 232
word, sumposium, use of Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 330
word, teachers, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 421, 422, 577, 738
word, the Osborne (2001), Irenaeus of Lyons, 47, 52, 58, 85, 90, 92, 93, 102, 105, 107, 206, 223, 257, 261
word, the power of the Humfress (2007), Oppian's Halieutica: Charting a Didactic Epic, 137
word, theurgy, meaning of the d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 223
word, tyrannos, tineius rufus, as the, greek Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 308
word, tyrant meaning, in the usual platonic sense of the Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 106, 114, 115
word, uerbum interior, inner Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 133, 154, 157, 158, 160, 161, 167, 168, 205, 206
word, unity of the Osborne (2001), Irenaeus of Lyons, 119
word, untimely, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 189
word, vision, as mode of knowing, incarnation of christ, as image and Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467, 468, 470
word, voluntary, hekôn, meaning of the Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 100, 101, 216
word, which qohelet spoke’, ephrem the syrian, ‘on the Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 275
word, wise, word/the Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 154, 222
word, word”, alone, “holy Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 183
word, “divine, word”, Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 83, 267
word/jesus, genesis, beginning of as Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238
word/light, incarnation Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 143, 144, 145, 157, 158
word/the, word, Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 669, 839, 876, 917, 918, 919, 920, 921, 926, 927, 928, 930, 931, 932
wording, precise Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 7, 8, 92, 134
wording, speakers, precise Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 5, 64, 75, 148
wording, variability, precise Hickson (1993), Roman prayer language: Livy and the Aneid of Vergil, 7, 9
words Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 11, 17, 20, 25, 34
words, achilles tatius, poetic Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 811, 812, 813, 814, 815, 816, 817, 819
words, agrapha, jesus’ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 7, 235
words, allegory/allegoresis, “trigger” Cover (2023), Philo of Alexandria: On the Change of Names. 227, 287, 499
words, ambiguity of language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 214, 243, 247
words, analogy and anomaly, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 115, 116, 117, 118, 119, 124, 125
words, and concepts Osborne (2010), Clement of Alexandria, 206
words, and deeds Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 25, 126, 144, 175, 176, 192, 200, 391, 411, 420, 471, 644, 695, 831
words, and deeds, discrepancy, between Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 110, 111, 112, 113, 116, 117, 118, 119, 120, 125, 126, 127, 128, 129
words, and internal echoes, language and style, book of judith, key Gera (2014), Judith, 9, 86, 91, 181, 197, 203, 207, 226, 227, 236, 240, 241, 242, 247, 271, 276, 277, 281, 282, 299, 305, 309, 316, 317, 318, 319, 320, 324, 338, 348, 350, 351, 352, 355, 356, 363, 366, 368, 371, 387, 393, 394, 402, 407, 413, 425, 432, 441, 449, 453, 456, 457, 459, 461, 464
words, and l., letters, distinction between Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 48
words, and texts, magic, jewish, greek Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 34, 37, 39, 57, 87, 131, 132
words, as basis of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210, 211
words, as merely calming the irrational part, plato, scales and rhythms contrasted with Sorabji (2000), Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation, 128
words, as politics, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 115, 116, 118, 124, 125
words, as symbols Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 112, 263
words, characters struggling for, understanding of misfortune, through Meinel (2015), Pollution and Crisis in Greek Tragedy, 23, 24, 25, 26, 46, 50, 51, 52
words, christians, should rely on Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15
words, coinage, of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 103, 117, 124, 125, 130
words, coining new Peels (2016), Hosios: A Semantic Study of Greek Piety, 237, 239, 240, 241
words, comments on Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 21
words, contexts of use Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 39, 40, 56
words, cruciamen, latin O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 310, 311
words, decalogue, as possible referent of “these Alexander (2013), Gender and Timebound Commandments in Judaism. 140, 169
words, derived from greek, copper scroll, dead sea scroll, has only four Feldman (2006), Judaism and Hellenism Reconsidered, 31
words, donatus, grammarian, on sound versus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 404, 405, 406, 410
words, efficacy of Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 66
words, etymology, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 113, 114, 120, 125, 170, 194, 237, 242
words, exegesis, of meaning of Jouanna (2012), Greek Medicine from Hippocrates to Galen, 292
words, exhortation, to enjoyment, and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 129, 130
words, exorcism and demons, ritual Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 120, 121, 122, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 190, 191
words, for prayer, αἰτέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 3, 42
words, for prayer, δεήσις Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 4, 116
words, for prayer, εὐλογητός Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 116, 117
words, for prayer, εὐλογέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 42
words, for prayer, εὐχαριστέω/ εὐχαριστία Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 4, 42, 116, 127, 148, 254, 255, 308
words, for prayer, παρακαλέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 46
words, for prayer, προσευχή Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 3, 4, 42, 61, 73, 116, 128, 141, 299
words, for prayer, προσεύχομαι Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 3, 42, 116
words, for prayer, προσκυνέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 4, 60, 77
words, for prayer, προσέρχομαι Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 172
words, for prayer, ἐπικαλέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 3, 47, 48, 139
words, for prayer, ἐρωτάω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 3, 37, 42, 43
words, for prayer, ὁμολογέω Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 4, 48
words, for verbal performance in pompeian graffiti Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 298
words, for, love Osborne (1996), Eros Unveiled: Plato and the God of Love. 2, 41, 51, 58, 207, 208
words, from, longus, epic Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 801, 802, 803, 804, 805, 806
words, from, longus, epigram Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 807, 808, 809
words, from, longus, melic poetry Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 806, 807
words, gender of Sly (1990), Philo's Perception of Women, 45
words, gestures, answered/echoed by Boeghold (2022), When a Gesture Was Expected: A Selection of Examples from Archaic and Classical Greek Literature. 58, 59
words, hagneia, of Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 180
words, heliodorus, poetic Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 811, 812, 813, 814, 816
words, in aramaic, few greek Feldman (2006), Judaism and Hellenism Reconsidered, 29, 30
words, in dead sea scrolls, very few greek Feldman (2006), Judaism and Hellenism Reconsidered, 30
words, in greek, near eastern Feldman (2006), Judaism and Hellenism Reconsidered, 39
words, in kedushtot, theme Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 134
words, in poems, sacerdos, cassius, of nicaea, poetic Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 820, 821
words, in pompeian graffiti, abbreviated Johnson and Parker (2009), ?Ancient Literacies: The Culture of Reading in Greece and Rome, 297
words, in rabbinic literature, greek Hayes (2022), The Literature of the Sages: A Re-Visioning, 352
words, in rhyme patterns Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 120, 121
words, in rituals Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 15, 18
words, interpretation Alikin (2009), The Earliest History of the Christian Gathering, 112, 113, 114, 115, 116, 119, 120, 125, 126, 127, 136, 145
words, intertextuality, intra-bavli, trigger Hayes (2022), The Literature of the Sages: A Re-Visioning, 410
words, invention, εὕρεσις, inventio, of James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 200, 201, 202, 203
words, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 41, 47, 62, 63, 109, 115, 116, 117, 118, 119, 120, 121, 122, 123, 136, 178, 183, 214, 231, 239, 240, 242, 243, 244, 245, 246, 247, 248
words, longus, post-classical Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 852, 853, 854, 855, 856, 857, 858, 859, 860, 861, 862
words, love, of vain Stuckenbruck (2007), 1 Enoch 91-108, 369
words, lyric, and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 116, 117
words, magic, of Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 63, 78
words, martyr final Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 65, 66, 67
words, martyrs, final Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 65, 66, 67
words, monosemy and polysemy, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 244, 245, 250, 251, 252
words, muthos authoritative utterance, relative to single Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 76, 152, 202, 203, 222
words, muttio and related Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 42, 44, 89, 331, 332, 333, 334, 335, 336, 337, 338, 339, 340, 341
words, nature, transience of and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 109, 110, 111, 112, 113, 114, 115, 116, 117, 122
words, oblivialis, latin O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 183
words, obstrangulatus, latin O'Daly (2012), Days Linked by Song: Prudentius' Cathemerinon, 208
words, of ahasuerus, ahiqar Salvesen et al. (2020), Israel in Egypt: The Land of Egypt as Concept and Reality for Jews in Antiquity and the Early Medieval Period, 65
words, of christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 36, 37
words, of divrei scribes, soferim Jaffee (2001), Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism 200 BCE - 400 CE, 92, 93, 94, 95, 96, 97, 98, 99, 192
words, of jesus Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 15, 269, 294
words, of philosopher, comforting Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 237
words, of plato Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 86, 102
words, of prophets Osborne (2001), Irenaeus of Lyons, 167
words, of reading Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 144
words, of salvation Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 89
words, of scripture Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 144, 168, 266
words, of the apostle paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35, 36, 132, 327, 330, 343
words, of the lord/god’s, words, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 9, 88, 99, 118, 145, 265
words, of the luminaries Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 34, 45, 119, 161, 170, 195, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 261, 263, 264, 265, 270, 273, 274, 275, 278, 283, 284, 285, 286, 287, 288, 289, 292, 293, 295, 296, 297, 302, 304
Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 167, 168, 169, 170, 171
words, of the prophets Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 10
words, of the, lord’s prayer, opening Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 115
words, or magical/ritual texts, transliteration, ancient, of Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 6, 18, 21, 65, 133, 137, 139, 143, 178, 181, 192, 193, 195, 197, 198, 200, 244, 260, 261, 263, 264, 265, 266, 267, 268, 269, 277, 285
words, performance, and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 135
words, persian Papadodima (2022), Ancient Greek Literature and the Foreign: Athenian Dialogues II, 134
words, power of Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 27, 93
words, presence, and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 108, 116, 117, 129, 130, 135
words, priscian, grammarian, on sound versus Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 406, 410
words, provided by concept of pollution, understanding of misfortune, through Meinel (2015), Pollution and Crisis in Greek Tragedy, 19, 20, 52, 53, 54
words, puns, language, linguistics, power of Welch (2015), Tarpeia: Workings of a Roman Myth. 137, 165, 177, 188, 194, 216, 242
words, relating to oedipus, understanding of misfortune, through Meinel (2015), Pollution and Crisis in Greek Tragedy, 47, 56, 57, 58, 65, 66, 67, 68
words, ritual Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 120, 121, 122, 123, 124, 127, 128, 129, 130, 131, 132, 133, 134, 135, 136, 137, 147, 155, 190
words, sacred Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 7
words, sacred, words, Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 22, 187
words, six magical Griffiths (1975), The Isis-Book (Metamorphoses, Book XI), 268
words, solomon, i.e. proverbs Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 185, 186, 187, 188, 191
words, soteria/soterioi, and cognate Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19
words, sozein and cognates Jim (2022), Saviour Gods and Soteria in Ancient Greece, 19
words, spoken words, , oral Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 87, 299
words, style, linguistic and literary, rare Schwartz (2008), 2 Maccabees, 30, 31, 32, 51
words, thanatos, last Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 186, 187, 188, 189, 190
words, transmission, of pollution, through Meinel (2015), Pollution and Crisis in Greek Tragedy, 35
words, trigger Hayes (2022), The Literature of the Sages: A Re-Visioning, 410
words, versus sound as means of conveying, augustine of hippo, meaning Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 404, 405, 406, 407, 408
words, wine, and choice of Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 133, 134, 135
words, yellowing, alchemical term Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 114, 116
words, ”, lies and lying, vs. “modifying one’s Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 148, 149, 150
words, ”, shema, “these Alexander (2013), Gender and Timebound Commandments in Judaism. 140, 141, 157, 158, 165, 166, 168, 169, 170, 171, 177
word”, gnostic aeon or entity, word, “divine Williams (2009), Williams, The Panarion of Epiphanius of Salamis: Book I: (Sects 1-46), 167, 169, 171, 172, 174, 177, 181, 184, 233, 234, 235, 252, 253
“wording, of the text”, words Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 18

List of validated texts:
68 validated results for "word"
1. Septuagint, Tobit, 3.4, 13.4 (th cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • God, Word of • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes

 Found in books: Gera (2014), Judith, 281; Levison (2023), The Greek Life of Adam and Eve. 915; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 170

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3.4 For they disobeyed thy commandments, and thou gavest us over to plunder, captivity, and death; thou madest us a byword of reproach in all the nations among which we have been dispersed.
1
3.4
Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever.'' None
2. Hebrew Bible, Song of Songs, 8.6-8.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Word of God (Logos) • Word of life • word by word, in the Shivata for Dew

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 522, 525; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 308

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8.6 שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.7 מַיִם רַבִּים לֹא יוּכְלוּ לְכַבּוֹת אֶת־הָאַהֲבָה וּנְהָרוֹת לֹא יִשְׁטְפוּהָ אִם־יִתֵּן אִישׁ אֶת־כָּל־הוֹן בֵּיתוֹ בָּאַהֲבָה בּוֹז יָבוּזוּ לוֹ׃ 8.8 אָחוֹת לָנוּ קְטַנָּה וְשָׁדַיִם אֵין לָהּ מַה־נַּעֲשֶׂה לַאֲחֹתֵנוּ בַּיּוֹם שֶׁיְּדֻבַּר־בָּהּ׃ 8.9 אִם־חוֹמָה הִיא נִבְנֶה עָלֶיהָ טִירַת כָּסֶף וְאִם־דֶּלֶת הִיא נָצוּר עָלֶיהָ לוּחַ אָרֶז׃' '8.11 כֶּרֶם הָיָה לִשְׁלֹמֹה בְּבַעַל הָמוֹן נָתַן אֶת־הַכֶּרֶם לַנֹּטְרִים אִישׁ יָבִא בְּפִרְיוֹ אֶלֶף כָּסֶף׃ 8.12 כָּרְמִי שֶׁלִּי לְפָנָי הָאֶלֶף לְךָ שְׁלֹמֹה וּמָאתַיִם לְנֹטְרִים אֶת־פִּרְיוֹ׃ 8.13 הַיוֹשֶׁבֶת בַּגַּנִּים חֲבֵרִים מַקְשִׁיבִים לְקוֹלֵךְ הַשְׁמִיעִינִי׃ 8.14 בְּרַח דּוֹדִי וּדְמֵה־לְךָ לִצְבִי אוֹ לְעֹפֶר הָאַיָּלִים עַל הָרֵי בְשָׂמִים׃'' None
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8.6 Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD. 8.7 Many waters cannot quench love, Neither can the floods drown it; If a man would give all the substance of his house for love, He would utterly be contemned. 8.8 We have a little sister, And she hath no breasts; What shall we do for our sister In the day when she shall be spoken for? 8.9 If she be a wall, We will build upon her a turret of silver; And if she be a door, We will enclose her with boards of cedar. 8.10 I am a wall, And my breasts like the towers thereof; Then was I in his eyes As one that found peace. 8.11 Solomon had a vineyard at Baal-hamon; He gave over the vineyard unto keepers; Every one for the fruit thereof Brought in a thousand pieces of silver. 8.12 My vineyard, which is mine, is before me; Thou, O Solomon, shalt have the thousand, And those that keep the fruit thereof two hundred. 8.13 Thou that dwellest in the gardens, The companions hearken for thy voice: ‘Cause me to hear it.’ 8.14 Make haste, my beloved, And be thou like to a gazelle or to a young hart Upon the mountains of spices.'' None
3. Hebrew Bible, Deuteronomy, 5.19, 6.4-6.9, 9.27, 11.13-11.21 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Decalogue, as possible referent of “these words • Tineius Rufus, as the (Greek) word tyrannos • Words of the Luminaries • intertextuality and intertext, word by word • shema, “these words,” • word • word-selection • words, contexts of use

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 140, 141, 157, 158, 168, 169, 170, 171; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 320, 339; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 288; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 35; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 170; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 308

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5.19 אֶת־הַדְּבָרִים הָאֵלֶּה דִּבֶּר יְהוָה אֶל־כָּל־קְהַלְכֶם בָּהָר מִתּוֹךְ הָאֵשׁ הֶעָנָן וְהָעֲרָפֶל קוֹל גָּדוֹל וְלֹא יָסָף וַיִּכְתְּבֵם עַל־שְׁנֵי לֻחֹת אֲבָנִים וַיִּתְּנֵם אֵלָי׃
6.4
שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5 וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.6 וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ 6.7 וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ 6.8 וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ 6.9 וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃
9.27
זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃
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׃ 11.18 וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ 11.19 וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃' '11.21 לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃'' None
sup>
5.19 These words the LORD spoke unto all your assembly in the mount out of the midst of the fire, of the cloud, and of the thick darkness, with a great voice, and it went on no more. And He wrote them upon two tables of stone, and gave them unto me.
6.4
HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE. 6.5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might. 6.6 And these words, which I command thee this day, shall be upon thy heart; 6.7 and thou shalt teach them diligently unto thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 6.8 And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. 6.9 And thou shalt write them upon the door-posts of thy house, and upon thy gates.
9.27
Remember Thy servants, Abraham, Isaac, and Jacob; look not unto the stubbornness of this people, nor to their wickedness, nor to their sin;
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. 11.18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes. 11.19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up. 11.20 And thou shalt write them upon the door-posts of thy house, and upon thy gates; 11.21 that your days may be multiplied, and the days of your children, upon the land which the LORD swore unto your fathers to give them, as the days of the heavens above the earth. 30 For this commandment which I command thee this day, it is not too hard for thee, neither is it far off.,And it shall come to pass, when all these things are come upon thee, the blessing and the curse, which I have set before thee, and thou shalt bethink thyself among all the nations, whither the LORD thy God hath driven thee,,Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’,But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it.,And the LORD thy God will bring thee into the land which thy fathers possessed, and thou shalt possess it; and He will do thee good, and multiply thee above thy fathers. .,in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it.,And the LORD thy God will circumcise thy heart, and the heart of thy seed, to love the LORD thy God with all thy heart, and with all thy soul, that thou mayest live.,And the LORD thy God will make thee over-abundant in all the work of thy hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good; for the LORD will again rejoice over thee for good, as He rejoiced over thy fathers;,See, I have set before thee this day life and good, and death and evil,,It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’,that then the LORD thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples, whither the LORD thy God hath scattered thee.,But if thy heart turn away, and thou wilt not hear, but shalt be drawn away, and worship other gods, and serve them;,And thou shalt return and hearken to the voice of the LORD, and do all His commandments which I command thee this day.,If any of thine that are dispersed be in the uttermost parts of heaven, from thence will the LORD thy God gather thee, and from thence will He fetch thee.,And the LORD thy God will put all these curses upon thine enemies, and on them that hate thee, that persecuted thee.,I declare unto you this day, that ye shall surely perish; ye shall not prolong your days upon the land, whither thou passest over the Jordan to go in to possess it.,to love the LORD thy God, to hearken to His voice, and to cleave unto Him; for that is thy life, and the length of thy days; that thou mayest dwell in the land which the LORD swore unto thy fathers, to Abraham, to Isaac, and to Jacob, to give them.,and shalt return unto the LORD thy God, and hearken to His voice according to all that I command thee this day, thou and thy children, with all thy heart, and with all thy soul;,I call heaven and earth to witness against you this day, that I have set before thee life and death, the blessing and the curse; therefore choose life, that thou mayest live, thou and thy seed;,if thou shalt hearken to the voice of the LORD thy God, to keep His commandments and His statutes which are written in this book of the law; if thou turn unto the LORD thy God with all thy heart, and with all thy soul. 32 See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand.,The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust.,He found him in a desert land, and in the waste, a howling wilderness; He compassed him about, He cared for him, He kept him as the apple of His eye.,When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel.,As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—,of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .,Their wine is the venom of serpents, And the cruel poison of asps.,They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.,How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?,I thought I would make an end of them, I would make their memory cease from among men;,Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection.,And the LORD saw, and spurned, Because of the provoking of His sons and His daughters.,and die in the mount whither thou goest up, and be gathered unto thy people; as Aaron thy brother died in mount Hor, and was gathered unto his people.,But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation.,For it is no vain thing for you; because it is your life, and through this thing ye shall prolong your days upon the land, whither ye go over the Jordan to possess it.’,If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me.,If they were wise, they would understand this, They would discern their latter end.,Because ye trespassed against Me in the midst of the children of Israel at the waters of Meribath-kadesh, in the wilderness of Zin; because ye sanctified Me not in the midst of the children of Israel.,For the portion of the LORD is His people, Jacob the lot of His inheritance.,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?,Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’,I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’,For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;,And the LORD spoke unto Moses that selfsame day, saying:,And when Moses made an end of speaking all these words to all Israel,,Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste.,Give ear, ye heavens, and I will speak; And let the earth hear the words of my mouth.,Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs.,The LORD alone did lead him, And there was no strange god with Him.,For I will proclaim the name of the LORD; Ascribe ye greatness unto our God.,For thou shalt see the land afar off; but thou shalt not go thither into the land which I give the children of Israel.’,And Moses came and spoke all the words of this song in the ears of the people, he, and Hoshea the son of Nun.,For I lift up My hand to heaven, And say: As I live for ever,,They roused Him to jealousy with strange gods, With abominations did they provoke Him.,Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people.,’Is not this laid up in store with Me, Sealed up in My treasuries?,I will heap evils upon them; I will spend Mine arrows upon them;,For their rock is not as our Rock, Even our enemies themselves being judges.,For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large.,Curd of kine, and milk of sheep, With fat of lambs, And rams of the breed of Bashan, and he-goats, With the kidney-fat of wheat; And of the blood of the grape thou drankest foaming wine.,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.,’Get thee up into this mountain of Abarim, unto mount Nebo, which is in the land of Moab, that is over against Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession;,My doctrine shall drop as the rain, My speech shall distil as the dew; As the small rain upon the tender grass, And as the showers upon the herb.,They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation.,Is corruption His? No; His children’s is the blemish; A generation crooked and perverse.,For they are a nation void of counsel, And there is no understanding in them.,Remember the days of old, Consider the years of many generations; Ask thy father, and he will declare unto thee, Thine elders, and they will tell thee.,For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains.,He made him ride on the high places of the earth, And he did eat the fruitage of the field; And He made him to suck honey out of the crag, And oil out of the flinty rock;,And it is said: Where are their gods, The rock in whom they trusted;,The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. .,he said unto them: ‘Set your heart unto all the words wherewith I testify against you this day; that ye may charge your children therewith to observe to do all the words of this law.'' None
4. Hebrew Bible, Exodus, 3.14-3.15, 13.10-13.16, 19.18, 24.9, 32.13, 33.20-33.23 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Decalogue, as possible referent of “these words • God, Word of • Ioudaioi (use of the word) • Logos, Word • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Word, • Words of Institution • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes • shema, “these words,” • word • word of God, God's own and humans' of God Golden calf/calves • words • words as symbols • words, comments on • words, contexts of use

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 169, 170, 171; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 339; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 112; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 123; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 273, 284, 285, 289; Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 19; Gera (2014), Judith, 316, 319, 407; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 20, 21; Levison (2009), Filled with the Spirit, 51, 325; Levison (2023), The Greek Life of Adam and Eve. 354; Robbins et al. (2017), The Art of Visual Exegesis, 139, 146; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 145; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 443

sup>
3.14 וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 3.15 וַיֹּאמֶר עוֹד אֱלֹהִים אֶל־מֹשֶׁה כֹּה־תֹאמַר אֶל־בְּנֵי יִשְׂרָאֵל יְהוָה אֱלֹהֵי אֲבֹתֵיכֶם אֱלֹהֵי אַבְרָהָם אֱלֹהֵי יִצְחָק וֵאלֹהֵי יַעֲקֹב שְׁלָחַנִי אֲלֵיכֶם זֶה־שְּׁמִי לְעֹלָם וְזֶה זִכְרִי לְדֹר דֹּר׃' '13.11 וְהָיָה כִּי־יְבִאֲךָ יְהוָה אֶל־אֶרֶץ הַכְּנַעֲנִי כַּאֲשֶׁר נִשְׁבַּע לְךָ וְלַאֲבֹתֶיךָ וּנְתָנָהּ לָךְ׃ 13.12 וְהַעֲבַרְתָּ כָל־פֶּטֶר־רֶחֶם לַיהֹוָה וְכָל־פֶּטֶר שֶׁגֶר בְּהֵמָה אֲשֶׁר יִהְיֶה לְךָ הַזְּכָרִים לַיהוָה׃ 13.13 וְכָל־פֶּטֶר חֲמֹר תִּפְדֶּה בְשֶׂה וְאִם־לֹא תִפְדֶּה וַעֲרַפְתּוֹ וְכֹל בְּכוֹר אָדָם בְּבָנֶיךָ תִּפְדֶּה׃ 1
3.14
וְהָיָה כִּי־יִשְׁאָלְךָ בִנְךָ מָחָר לֵאמֹר מַה־זֹּאת וְאָמַרְתָּ אֵלָיו בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרַיִם מִבֵּית עֲבָדִים׃ 13.15 וַיְהִי כִּי־הִקְשָׁה פַרְעֹה לְשַׁלְּחֵנוּ וַיַּהֲרֹג יְהֹוָה כָּל־בְּכוֹר בְּאֶרֶץ מִצְרַיִם מִבְּכֹר אָדָם וְעַד־בְּכוֹר בְּהֵמָה עַל־כֵּן אֲנִי זֹבֵחַ לַיהוָה כָּל־פֶּטֶר רֶחֶם הַזְּכָרִים וְכָל־בְּכוֹר בָּנַי אֶפְדֶּה׃ 13.16 וְהָיָה לְאוֹת עַל־יָדְכָה וּלְטוֹטָפֹת בֵּין עֵינֶיךָ כִּי בְּחֹזֶק יָד הוֹצִיאָנוּ יְהוָה מִמִּצְרָיִם׃
19.18
וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃
24.9
וַיַּעַל מֹשֶׁה וְאַהֲרֹן נָדָב וַאֲבִיהוּא וְשִׁבְעִים מִזִּקְנֵי יִשְׂרָאֵל׃
32.13
זְכֹר לְאַבְרָהָם לְיִצְחָק וּלְיִשְׂרָאֵל עֲבָדֶיךָ אֲשֶׁר נִשְׁבַּעְתָּ לָהֶם בָּךְ וַתְּדַבֵּר אֲלֵהֶם אַרְבֶּה אֶת־זַרְעֲכֶם כְּכוֹכְבֵי הַשָּׁמָיִם וְכָל־הָאָרֶץ הַזֹּאת אֲשֶׁר אָמַרְתִּי אֶתֵּן לְזַרְעֲכֶם וְנָחֲלוּ לְעֹלָם׃ 33.21 וַיֹּאמֶר יְהוָה הִנֵּה מָקוֹם אִתִּי וְנִצַּבְתָּ עַל־הַצּוּר׃ 33.22 וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 33.23 וַהֲסִרֹתִי אֶת־כַּפִּי וְרָאִיתָ אֶת־אֲחֹרָי וּפָנַי לֹא יֵרָאוּ׃'' None
sup>1 come, let us deal wisely with them, lest they multiply, and it come to pass, that, when there befalleth us any war, they also join themselves unto our enemies, and fight against us, and get them up out of the land.’,Dan and Naphtali, Gad and Asher.,NOW THESE are the names of the sons of Israel, who came into Egypt with Jacob; every man came with his household:,And they made their lives bitter with hard service, in mortar and in brick, and in all manner of service in the field; in all their service, wherein they made them serve with rigour.,And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’,And Joseph died, and all his brethren, and all that generation.,and he said: ‘When ye do the office of a midwife to the Hebrew women, ye shall look upon the birthstool: if it be a son, then ye shall kill him; but if it be a daughter, then she shall live.’,But the more they afflicted them, the more they multiplied and the more they spread abroad. And they were adread because of the children of Israel.,Issachar, Zebulun, and Benjamin;,Therefore they did set over them taskmasters to afflict them with their burdens. And they built for Pharaoh store-cities, Pithom and Raamses.,And all the souls that came out of the loins of Jacob were seventy souls; and Joseph was in Egypt already.,And it came to pass, because the midwives feared God, that He made them houses.,And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them.,Reuben, Simeon, Levi, and Judah;,Now there arose a new king over Egypt, who knew not Joseph.,And he said unto his people: ‘Behold, the people of the children of Israel are too many and too mighty for us;,And the Egyptians made the children of Israel to serve with rigour.,And the midwives said unto Pharaoh: ‘Because the Hebrew women are not as the Egyptian women; for they are lively, and are delivered ere the midwife come unto them.’,But the midwives feared God, and did not as the king of Egypt commanded them, but saved the men-children alive.,And the king of Egypt spoke to the Hebrew midwives, of whom the name of the one was Shiphrah, and the name of the other Puah;,And God dealt well with the midwives; and the people multiplied, and waxed very mighty.,And the king of Egypt called for the midwives, and said unto them: ‘Why have ye done this thing, and have saved the men-children alive?’3.14 And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’ 3.15 And God said moreover unto Moses: ‘Thus shalt thou say unto the children of Israel: The LORD, the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath sent me unto you; this is My name for ever, and this is My memorial unto all generations.
13.10
Thou shalt therefore keep this ordice in its season from year to year. 13.11 And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee, 13.12 that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s. 13.13 And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem. 1
3.14
And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage; 13.15 and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem. 13.16 And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’ 13 And it shall be when the LORD shall bring thee into the land of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers to give thee, a land flowing with milk and honey, that thou shalt keep this service in this month.,And it shall be when the LORD shall bring thee into the land of the Canaanite, as He swore unto thee and to thy fathers, and shall give it thee,,And it shall be when thy son asketh thee in time to come, saying: What is this? that thou shalt say unto him: By strength of hand the LORD brought us out from Egypt, from the house of bondage;,and it came to pass, when Pharaoh would hardly let us go that the LORD slew all the firstborn in the land of Egypt, both the first-born of man, and the first-born of beast; therefore I sacrifice to the LORD all that openeth the womb, being males; but all the first-born of my sons I redeem.,And it shall be for a sign upon thy hand, and for frontlets between your eyes; for by strength of hand the LORD brought us forth out of Egypt.’,And the LORD spoke unto Moses, saying:,And they took their journey from Succoth, and encamped in Etham, in the edge of the wilderness.,Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast to the LORD.,the pillar of cloud by day, and the pillar of fire by night, departed not from before the people.,This day ye go forth in the month Abib.,And every firstling of an ass thou shalt redeem with a lamb; and if thou wilt not redeem it, then thou shalt break its neck; and all the first-born of man among thy sons shalt thou redeem.,And Moses took the bones of Joseph with him; for he had surely sworn the children of Israel, saying: ‘God will surely remember you; and ye shall carry up my bones away hence with you.’,And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt.,Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders.,Thou shalt therefore keep this ordice in its season from year to year.,But God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt.,And the LORD went before them by day in a pillar of cloud, to lead them the way; and by night in a pillar of fire, to give them light; that they might go by day and by night:,’Sanctify unto Me all the first-born, whatsoever opens the womb among the children of Israel, both of man and of beast, it is Mine.’,And Moses said unto the people: ‘Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place; there shall no leavened bread be eaten.,And thou shalt tell thy son in that day, saying: It is because of that which the LORD did for me when I came forth out of Egypt.,And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land of the Philistines, although that was near; for God said: 'Lest the people regret when they see war, and they return to Egypt.’,that thou shalt set apart unto the LORD all that openeth the womb; every firstling that is a male, which thou hast coming of a beast, shall be the LORD’s." '16 And Moses said unto them: ‘Let no man leave of it till the morning.’,See that the LORD hath given you the sabbath; therefore He giveth you on the sixth day the bread of two days; abide ye every man in his place, let no man go out of his place on the seventh day.’,And it came to pass on the seventh day, that there went out some of the people to gather, and they found none.,And the children of Israel did so, and gathered some more, some less.,And Moses said unto Aaron: ‘Take a jar, and put an omerful of manna therein, and lay it up before the LORD, to be kept throughout your generations.’,And Moses said: ‘This shall be, when the LORD shall give you in the evening flesh to eat, and in the morning bread to the full; for that the LORD heareth your murmurings which ye murmur against Him; and what are we? your murmurings are not against us, but against the LORD.’,And when the layer of dew was gone up, behold upon the face of the wilderness a fine, scale-like thing, fine as the hoar-frost on the ground.,And the whole congregation of the children of Israel murmured against Moses and against Aaron in the wilderness;,And it came to pass that on the sixth day they gathered twice as much bread, two omers for each one; and all the rulers of the congregation came and told Moses.,and in the morning, then ye shall see the glory of the LORD; for that He hath heard your murmurings against the LORD; and what are we, that ye murmur against us?’,And the children of Israel did eat the manna forty years, until they came to a land inhabited; they did eat the manna, until they came unto the borders of the land of Canaan.,And Moses said: ‘This is the thing which the LORD hath commanded: Let an omerful of it be kept throughout your generations; that they may see the bread wherewith I fed you in the wilderness, when I brought you forth from the land of Egypt.’,And they took their journey from Elim, and all the congregation of the children of Israel came unto the wilderness of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their departing out of the land of Egypt.,Now an omer is the tenth part of an ephah.,And Moses and Aaron said unto all the children of Israel: ‘At even, then ye shall know that the LORD hath brought you out from the land of Egypt;,And the LORD spoke unto Moses, saying:,And it shall come to pass on the sixth day that they shall prepare that which they bring in, and it shall be twice as much as they gather daily.’,’I have heard the murmurings of the children of Israel. Speak unto them, saying: At dusk ye shall eat flesh, and in the morning ye shall be filled with bread; and ye shall know that I am the LORD your God.’,And when the children of Israel saw it, they said one to another: a‘What is it?’—for they knew not what it was. And Moses said unto them: ‘It is the bread which the LORD hath given you to eat.,And Moses said unto Aaron: ‘Say unto all the congregation of the children of Israel: Come near before the LORD; for He hath heard your murmurings.’,So the people rested on the seventh day.,And Moses said: ‘Eat that to-day; for to-day is a sabbath unto the LORD; to-day ye shall not find it in the field.,And it came to pass at even, that the quails came up, and covered the camp; and in the morning there was a layer of dew round about the camp.,Six days ye shall gather it; but on the seventh day is the sabbath, in it there shall be none.’,This is the thing which the LORD hath commanded: Gather ye of it every man according to his eating; an omer a head, according to the number of your persons, shall ye take it, every man for them that are in his tent.’,And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating.,And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud.,Then said the LORD unto Moses: ‘Behold, I will cause to rain bread from heaven for you; and the people shall go out and gather a day’s portion every day, that I may prove them, whether they will walk in My law, or not.,And they laid it up till the morning, as Moses bade; and it did not rot, neither was there any worm therein.,And they gathered it morning by morning, every man according to his eating; and as the sun waxed hot, it melted.,Notwithstanding they hearkened not unto Moses; but some of them left of it until the morning, and it bred worms, and rotted; and Moses was wroth with them.,And he said unto them: ‘This is that which the LORD hath spoken: To-morrow is a solemn rest, a holy sabbath unto the LORD. Bake that which ye will bake, and seethe that which ye will seethe; and all that remaineth over lay up for you to be kept until the morning.’,And the house of Israel called the name thereof Manna; and it was like coriander seed, white; and the taste of it was like wafers made with honey.,As the LORD commanded Moses, so Aaron laid it up before the Testimony, to be kept.,and the children of Israel said unto them: ‘Would that we had died by the hand of the LORD in the land of Egypt, when we sat by the flesh-pots, when we did eat bread to the full; for ye have brought us forth into this wilderness, to kill this whole assembly with hunger.’,And the LORD said unto Moses: ‘How long refuse ye to keep My commandments and My laws?
19.18
Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly.
24.9
Then went up Moses, and Aaron, Nadab, and Abihu, and seventy of the elders of Israel;
32.13
Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’ 32 And I said unto them: Whosoever hath any gold, let them break it off; so they gave it me; and I cast it into the fire, and there came out this calf.’,Now therefore let Me alone, that My wrath may wax hot against them, and that I may consume them; and I will make of thee a great nation.’,they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’,And Moses besought the LORD his God, and said: ‘LORD, why doth Thy wrath wax hot against Thy people, that Thou hast brought forth out of the land of Egypt with great power and with a mighty hand?,And he said: ‘It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome, but the noise of them that sing do I hear.’,And the LORD said unto Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.,And when Joshua heard the noise of the people as they shouted, he said unto Moses: ‘There is a noise of war in the camp.’,And it came to pass on the morrow, that Moses said unto the people: ‘Ye have sinned a great sin; and now I will go up unto the LORD, peradventure I shall make atonement for your sin.’,And it came to pass, as soon as he came nigh unto the camp, that he saw the calf and the dancing; and Moses’anger waxed hot, and he cast the tables out of his hands, and broke them beneath the mount.,And Moses turned, and went down from the mount, with the two tables of the testimony in his hand; tables that were written on both their sides; on the one side and on the other were they written.,And Moses said: ‘Consecrate yourselves to-day to the LORD, for every man hath been against his son and against his brother; that He may also bestow upon you a blessing this day.’,And the LORD said unto Moses: ‘I have seen this people, and, behold, it is a stiffnecked people.,And they rose up early on the morrow, and offered burnt-offerings, and brought peace-offerings; and the people sat down to eat and to drink, and rose up to make merry.,And he said unto them: ‘Thus saith the LORD, the God of Israel: Put ye every man his sword upon his thigh, and go to and fro from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour.’,Yet now, if Thou wilt forgive their sin—; and if not, blot me, I pray Thee, out of Thy book which Thou hast written.’,And the LORD smote the people, because they made the calf, which Aaron made.,And when the people saw that Moses delayed to come down from the mount, the people gathered themselves together unto Aaron, and said unto him: ‘Up, make us a god who shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.’,And when Moses saw that the people were broken loose—for Aaron had let them loose for a derision among their enemies—,And the tables were the work of God, and the writing was the writing of God, graven upon the tables.,Wherefore should the Egyptians speak, saying: For evil did He bring them forth, to slay them in the mountains, and to consume them from the face of the earth? Turn from Thy fierce wrath, and repent of this evil against Thy people.,And all the people broke off the golden rings which were in their ears, and brought them unto Aaron.,And now go, lead the people unto the place of which I have spoken unto thee; behold, Mine angel shall go before thee; nevertheless in the day when I visit, I will visit their sin upon them.’,So they said unto me: Make us a god, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we know not what is become of him.,And Moses returned unto the LORD, and said: ‘Oh, this people have sinned a great sin, and have made them a god of gold.,And the LORD repented of the evil which He said He would do unto His people.,And he took the calf which they had made, and burnt it with fire, and ground it to powder, and strewed it upon the water, and made the children of Israel drink of it.,And Aaron said unto them: ‘Break off the golden rings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me.’,And Moses said unto Aaron: ‘What did this people unto thee, that thou hast brought a great sin upon them?’,And when Aaron saw this, he built an altar before it; and Aaron made proclamation, and said: ‘To-morrow shall be a feast to the LORD.’,And the sons of Levi did according to the word of Moses; and there fell of the people that day about three thousand men.,And Aaron said: ‘Let not the anger of my lord wax hot; thou knowest the people, that they are set on evil.,And the LORD spoke unto Moses: ‘Go, get thee down; for thy people, that thou broughtest up out of the land of Egypt, have dealt corruptly;,Remember Abraham, Isaac, and Israel, Thy servants, to whom Thou didst swear by Thine own self, and saidst unto them: I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever.’,then Moses stood in the gate of the camp, and said: ‘Whoso is on the LORD’S side, let him come unto me.’ And all the sons of Levi gathered themselves together unto him.,And he received it at their hand, and fashioned it with a graving tool, and made it a molten calf; and they said: ‘This is thy god, O Israel, which brought thee up out of the land of Egypt.’
33.20
And He said: ‘Thou canst not see My face, for man shall not see Me and live.’ 33.21 And the LORD said: ‘Behold, there is a place by Me, and thou shalt stand upon the rock. 33.22 And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by. 33.23 And I will take away My hand, and thou shalt see My back; but My face shall not be seen.’' "' None
5. Hebrew Bible, Genesis, 1.1-1.2, 1.26-1.27, 2.7, 2.17, 3.19, 12.1, 12.16, 18.3, 20.2, 41.39, 50.15 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Genesis, beginning of as word/Jesus • God, Word of • Image, Word as Image of God • Jesus, as word • Logos, Christ/Word • Logos, Word • Logos/God’s Word • Logos/God’s Word, As intermediary (in creation and revelation) • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Password • Word of God, As presence of God • Word, • Word, divine • Words of the Luminaries • key word • language and style, Book of Judith, key words and internal echoes • lies and lying, vs. “modifying one’s words,” • link word • vision, as mode of knowing, incarnation of Christ, as image and word • word • word incarnate • word of God • word of God, God's own and humans' of God Golden calf/calves • word, created “heaven and earth,” • word-pairs • words as symbols

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Birnbaum and Dillon (2020), Philo of Alexandria: On the Life of Abraham: Introduction, Translation, and Commentary, 263; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 120; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 257, 261, 285; Corley (2002), Ben Sira's Teaching on Friendship, 91, 128, 131; Estes (2020), The Tree of Life, 264; Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 11; Gera (2014), Judith, 207, 241, 242, 320, 348, 351; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 133; Hoenig (2018), Plato's Timaeus and the Latin Tradition, 238, 243; Levison (2009), Filled with the Spirit, 28, 51, 147; Levison (2023), The Greek Life of Adam and Eve. 354, 529, 665, 915; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 145, 149, 178; Osborne (2001), Irenaeus of Lyons, 187, 211; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 83, 250; Robbins et al. (2017), The Art of Visual Exegesis, 139; Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 148; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 143

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1.1 בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃
1.1
וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.2 וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2 וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃
1.26
וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃
2.7
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃
2.17
וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃
3.19
בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃
12.1
וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃
12.1
וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃

12.16
וּלְאַבְרָם הֵיטִיב בַּעֲבוּרָהּ וַיְהִי־לוֹ צֹאן־וּבָקָר וַחֲמֹרִים וַעֲבָדִים וּשְׁפָחֹת וַאֲתֹנֹת וּגְמַלִּים׃
18.3
וַיֹּאמֶר אַל־נָא יִחַר לַאדֹנָי וַאֲדַבֵּרָה אוּלַי יִמָּצְאוּן שָׁם שְׁלֹשִׁים וַיֹּאמֶר לֹא אֶעֱשֶׂה אִם־אֶמְצָא שָׁם שְׁלֹשִׁים׃
18.3
וַיֹּאמַר אֲדֹנָי אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ׃
20.2
וַיֹּאמֶר אַבְרָהָם אֶל־שָׂרָה אִשְׁתּוֹ אֲחֹתִי הִוא וַיִּשְׁלַח אֲבִימֶלֶךְ מֶלֶךְ גְּרָר וַיִּקַּח אֶת־שָׂרָה׃
41.39
וַיֹּאמֶר פַּרְעֹה אֶל־יוֹסֵף אַחֲרֵי הוֹדִיעַ אֱלֹהִים אוֹתְךָ אֶת־כָּל־זֹאת אֵין־נָבוֹן וְחָכָם כָּמוֹךָ׃
50.15
וַיִּרְאוּ אֲחֵי־יוֹסֵף כִּי־מֵת אֲבִיהֶם וַיֹּאמְרוּ לוּ יִשְׂטְמֵנוּ יוֹסֵף וְהָשֵׁב יָשִׁיב לָנוּ אֵת כָּל־הָרָעָה אֲשֶׁר גָּמַלְנוּ אֹתוֹ׃' ' None
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1.1 In the beginning God created the heaven and the earth. 1.2 Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.
1.26
And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ 1.27 And God created man in His own image, in the image of God created He him; male and female created He them. 1 And there was evening and there was morning, a fifth day.,And God saw every thing that He had made, and, behold, it was very good. And there was evening and there was morning, the sixth day.,And God said: ‘Let there be a firmament in the midst of the waters, and let it divide the waters from the waters.’,And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.,And the earth brought forth grass, herb yielding seed after its kind, and tree bearing fruit, wherein is the seed thereof, after its kind; and God saw that it was good.,And God said: ‘Let the waters under the heaven be gathered together unto one place, and let the dry land appear.’ And it was so.,And God called the light Day, and the darkness He called Night. And there was evening and there was morning, one day.,And God made the firmament, and divided the waters which were under the firmament from the waters which were above the firmament; and it was so.,And God called the firmament Heaven. And there was evening and there was morning, a second day.,And there was evening and there was morning, a third day.,And there was evening and there was morning, a fourth day.,And God set them in the firmament of the heaven to give light upon the earth,,and to every beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is a living soul, I have given every green herb for food.’ And it was so.,and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.,And God called the dry land Earth, and the gathering together of the waters called He Seas; and God saw that it was good.,And God said: ‘Let the earth put forth grass, herb yielding seed, and fruit-tree bearing fruit after its kind, wherein is the seed thereof, upon the earth.’ And it was so.,And God saw the light, that it was good; and God divided the light from the darkness.,And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’,In the beginning God created the heaven and the earth.,And God said: ‘Let the waters swarm with swarms of living creatures, and let fowl fly above the earth in the open firmament of heaven.’,And God said: ‘Let the earth bring forth the living creature after its kind, cattle, and creeping thing, and beast of the earth after its kind.’ And it was so.,And God said: ‘Let there be lights in the firmament of the heaven to divide the day from the night; and let them be for signs, and for seasons, and for days and years;,And God blessed them, saying: ‘Be fruitful, and multiply, and fill the waters in the seas, and let fowl multiply in the earth.’,And God created man in His own image, in the image of God created He him; male and female created He them.,And God said: ‘Let there be light.’ And there was light.,And God said: ‘Behold, I have given you every herb yielding seed, which is upon the face of all the earth, and every tree, in which is the fruit of a tree yielding seed—to you it shall be for food;,And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’,And God created the great sea-monsters, and every living creature that creepeth, wherewith the waters swarmed, after its kind, and every winged fowl after its kind; and God saw that it was good.,And God made the beast of the earth after its kind, and the cattle after their kind, and every thing that creepeth upon the ground after its kind; and God saw that it was good.,Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters.,and let them be for lights in the firmament of the heaven to give light upon the earth.’ And it was so.2.7 Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.
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but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’ 2 And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it.,and the gold of that land is good; there is bdellium and the onyx stone.,The name of the first is Pishon; that is it which compasseth the whole land of Havilah, where there is gold;,No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;,And out of the ground made the LORD God to grow every tree that is pleasant to the sight, and good for food; the tree of life also in the midst of the garden, and the tree of the knowledge of good and evil.,And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made.,And a river went out of Eden to water the garden; and from thence it was parted, and became four heads.,And the name of the third river is Tigris; that is it which goeth toward the east of Asshur. And the fourth river is the Euphrates.,And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof.,And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made.,These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.,Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.,And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’,And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him.,And the LORD God planted a garden eastward, in Eden; and there He put the man whom He had formed.,but there went up a mist from the earth, and watered the whole face of the ground.,And the name of the second river is Gihon; the same is it that compasseth the whole land of Cush.,And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof.,And they were both naked, the man and his wife, and were not ashamed.,Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh.,but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’,And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;,And the heaven and the earth were finished, and all the host of them.,And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’,And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man.
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In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’ 3 And the LORD God called unto the man, and said unto him: ‘Where art thou?’,In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’,And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;,And he said: ‘I heard Thy voice in the garden, and I was afraid, because I was naked; and I hid myself.’,And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles.,And He said: ‘Who told thee that thou wast naked? Hast thou eaten of the tree, whereof I commanded thee that thou shouldest not eat?’,And the LORD God said unto the serpent: ‘Because thou hast done this, cursed art thou from among all cattle, and from among all beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.,Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’,And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’,And they heard the voice of the LORD God walking in the garden toward the cool of the day; and the man and his wife hid themselves from the presence of the LORD God amongst the trees of the garden.,And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat.,And the LORD God said unto the woman: ‘What is this thou hast done?’ And the woman said: ‘The serpent beguiled me, and I did eat.’,And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’,And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life.,Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken.,So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life.,Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’,for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’,And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’,And the serpent said unto the woman: ‘Ye shall not surely die;,And the man called his wife’s name Eve; because she was the mother of all living.,And the LORD God made for Adam and for his wife garments of skins, and clothed them.,but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’,Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field. 4 And his brother’s name was Jubal; he was the father of all such as handle the harp and pipe.,If Cain shall be avenged sevenfold, Truly Lamech seventy and sevenfold.,And to Seth, to him also there was born a son; and he called his name Enosh; then began men to call upon the name of the LORD.,And again she bore his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.,And unto Enoch was born Irad; and Irad begot Mehujael; and Mehujael begot Methushael; and Methushael begot Lamech.,And now cursed art thou from the ground, which hath opened her mouth to receive thy brother’s blood from thy hand.,When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a wanderer shalt thou be in the earth.’,Behold, Thou hast driven me out this day from the face of the land; and from Thy face shall I be hid; and I shall be a fugitive and a wanderer in the earth; and it will come to pass, that whosoever findeth me will slay me.’,And Cain said unto the LORD: ‘My punishment is greater than I can bear.,And Cain knew his wife; and she conceived, and bore Enoch; and he builded a city, and called the name of the city after the name of his son Enoch.,And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?,And Adam knew his wife again; and she bore a son, and called his name Seth: ‘for God hath appointed me another seed instead of Abel; for Cain slew him.’,And Adah bore Jabal; he was the father of such as dwell in tents and have cattle.,If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’,And Lamech took unto him two wives; the name of one was Adah, and the name of the other Zillah.,And Cain spoke unto Abel his brother. And it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.,And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.,And the LORD said unto him: ‘Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold.’ And the LORD set a sign for Cain, lest any finding him should smite him.,but unto Cain and to his offering He had not respect. And Cain was very wroth, and his countece fell.,And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering;,And He said: ‘What hast thou done? the voice of thy brother’s blood crieth unto Me from the ground.,And the LORD said unto Cain: ‘Where is Abel thy brother?’ And he said: ‘I know not; am I my brother’s keeper?’,And the man knew Eve his wife; and she conceived and bore Cain, and said: ‘I have agotten a man with the help of the LORD.’,And Zillah, she also bore Tubal-cain, the forger of every cutting instrument of brass and iron; and the sister of Tubal-cain was Naamah.,And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.,And Lamech said unto his wives: Adah and Zillah, hear my voice; Ye wives of Lamech, hearken unto my speech; For I have slain a man for wounding me, And a young man for bruising me; 5 And Enoch lived sixty and five years, and begot Methuselah.,And all the days of Mahalalel were eight hundred ninety and five years; and he died.,And all the days of Enosh were nine hundred and five years; and he died.,This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;,And all the days of Jared were nine hundred sixty and two years; and he died. .,And Enoch walked with God after he begot Methuselah three hundred years, and begot sons and daughters.,And all the days of Ke were nine hundred and ten years; and he died.,And Mahalalel lived sixty and five years, and begot Jared.,And all the days that Adam lived were nine hundred and thirty years; and he died.,And he called his name Noah, saying: ‘This same shall comfort us in our work and in the toil of our hands, which cometh from the ground which the LORD hath cursed.’,And Noah was five hundred years old; and Noah begot Shem, Ham, and Japheth.,And Lamech lived a hundred eighty and two years, and begot a son.,And all the days of Enoch were three hundred sixty and five years.,And all the days of Methuselah were nine hundred sixty and nine years; and he died.,And Enosh lived after he begot Ke eight hundred and fifteen years, and begot sons and daughters.,And the days of Adam after he begot Seth were eight hundred years; and he begot sons and daughters.,And all the days of Lamech were seven hundred seventy and seven years; and he died.,And Jared lived a hundred sixty and two years, and begot Enoch.,And Methuselah lived a hundred eighty and seven years, and begot Lamech.,And Seth lived after he begot Enosh eight hundred and seven years, and begot sons and daughters.,And Ke lived after he begot Mahalalel eight hundred and forty years, and begot sons and daughters.,And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image; and called his name Seth.,And all the days of Seth were nine hundred and twelve years; and he died.,And Enoch walked with God, and he was not; for God took him.,And Ke lived seventy years, and begot Mahalalel.,And Lamech lived after he begot Noah five hundred ninety and five years, and begot sons and daughters.,And Seth lived a hundred and five years, and begot Enosh.,And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters.,And Enosh lived ninety years, and begot Ke.,And Mahalalel lived after he begot Jared eight hundred and thirty years, and begot sons and daughters.,male and female created He them, and blessed them, and called their name Adam, in the day when they were created.,And Methuselah lived after he begot Lamech seven hundred eighty and two years, and begot sons and daughters. 6 And of every living thing of all flesh, two of every sort shalt thou bring into the ark, to keep them alive with thee; they shall be male and female.,The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown.,A light shalt thou make to the ark, and to a cubit shalt thou finish it upward; and the door of the ark shalt thou set in the side thereof; with lower, second, and third stories shalt thou make it.,These are the generations of Noah. Noah was in his generations a man righteous and wholehearted; Noah walked with God.,And I, behold, I do bring the flood of waters upon the earth, to destroy all flesh, wherein is the breath of life, from under heaven; every thing that is in the earth shall perish.,And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually.,that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose.,And this is how thou shalt make it: the length of the ark three hundred cubits, the breadth of it fifty cubits, and the height of it thirty cubits.,And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them,,And Noah begot three sons, Shem, Ham, and Japheth.,of the fowl after their kind, and of the cattle after their kind, of every creeping thing of the ground after its kind, two of every sort shall come unto thee, to keep them alive.,And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’,But Noah found grace in the eyes of the LORD.,Make thee an ark of gopher wood; with rooms shalt thou make the ark, and shalt pitch it within and without with pitch.,And God said unto Noah: ‘The end of all flesh is come before Me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.,Thus did Noah; according to all that God commanded him, so did he.,And it repented the LORD that He had made man on the earth, and it grieved Him at His heart.,And the earth was corrupt before God, and the earth was filled with violence.,And God saw the earth, and, behold, it was corrupt; for all flesh had corrupted their way upon the earth. .,And take thou unto thee of all food that is eaten, and gather it to thee; and it shall be for food for thee, and for them.’,But I will establish My covet with thee; and thou shalt come into the ark, thou, and thy sons, and thy wife, and thy sons’wives with thee.,And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’ 7 And it came to pass after the seven days, that the waters of the flood were upon the earth.,And they that went in, went in male and female of all flesh, as God commanded him; and the LORD shut him in.,And Noah did according unto all that the LORD commanded him.,For yet seven days, and I will cause it to rain upon the earth forty days and forty nights; and every living substance that I have made will I blot out from off the face of the earth.’,And the flood was forty days upon the earth; and the waters increased, and bore up the ark, and it was lifted up above the earth.,And all flesh perished that moved upon the earth, both fowl, and cattle, and beast, and every swarming thing that swarmeth upon the earth, and every man;,all in whose nostrils was the breath of the spirit of life, whatsoever was in the dry land, died.,And the waters prevailed upon the earth a hundred and fifty days.,And the rain was upon the earth forty days and forty nights.,And they went in unto Noah into the ark, two and two of all flesh wherein is the breath of life.,of every clean beast thou shalt take to thee seven and seven, each with his mate; and of the beasts that are not clean two and two, each with his mate;,And Noah went in, and his sons, and his wife, and his sons’ wives with him, into the ark, before the waters of the flood.,And the waters prevailed, and increased greatly upon the earth; and the ark went upon the face of the waters.,Fifteen cubits upward did the waters prevail; and the mountains were covered.,And the LORD said unto Noah: ‘Come thou and all thy house into the ark; for thee have I seen righteous before Me in this generation.,And He blotted out every living substance which was upon the face of the ground, both man, and cattle, and creeping thing, and fowl of the heaven; and they were blotted out from the earth; and Noah only was left, and they that were with him in the ark.,In the six hundredth year of Noah’s life, in the second month, on the seventeenth day of the month, on the same day were all the fountains of the great deep broken up, and the windows of heaven were opened.,In the selfsame day entered Noah, and Shem, and Ham, and Japheth, the sons of Noah, and Noah’s wife, and the three wives of his sons with them, into the ark;,of the fowl also of the air, seven and seven, male and female; to keep seed alive upon the face of all the earth.,And the waters prevailed exceedingly upon the earth; and all the high mountains that were under the whole heaven were covered.,there went in two and two unto Noah into the ark, male and female, as God commanded Noah.,And Noah was six hundred years old when the flood of waters was upon the earth.,they, and every beast after its kind, and all the cattle after their kind, and every creeping thing that creepeth upon the earth after its kind, and every fowl after its kind, every bird of every sort.,of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the ground, 8 And the dove came in to him at eventide; and lo in her mouth an olive-leaf freshly plucked; so Noah knew that the waters were abated from off the earth.,And God spoke unto Noah, saying:,And Noah went forth, and his sons, and his wife, and his sons’wives with him;,And the LORD smelled the sweet savour; and the LORD said in His heart: ‘I will not again curse the ground any more for man’s sake; for the imagination of man’s heart is evil from his youth; neither will I again smite any more every thing living, as I have done.,And he stayed yet other seven days; and again he sent forth the dove out of the ark.,And the ark rested in the seventh month, on the seventeenth day of the month, upon the mountains of Ararat.,And the waters returned from off the earth continually; and after the end of a hundred and fifty days the waters decreased.,And God remembered Noah, and every living thing, and all the cattle that were with him in the ark; and God made a wind to pass over the earth, and the waters assuaged;,And he stayed yet other seven days; and sent forth the dove; and she returned not again unto him any more.,But the dove found no rest for the sole of her foot, and she returned unto him to the ark, for the waters were on the face of the whole earth; and he put forth his hand, and took her, and brought her in unto him into the ark.,And it came to pass at the end of forty days, that Noah opened the window of the ark which he had made.,While the earth remaineth, seedtime and harvest, and cold and heat, and summer and winter, and day and night shall not cease.’,’Go forth from the ark, thou, and thy wife, and thy sons, and thy sons’wives with thee.,And Noah builded an altar unto the LORD; and took of every clean beast, and of every clean fowl, and offered burnt-offerings on the altar.,And in the second month, on the seven and twentieth day of the month, was the earth dry.,And he sent forth a raven, and it went forth to and fro, until the waters were dried up from off the earth.,the fountains also of the deep and the windows of heaven were stopped, and the rain from heaven was restrained.,And it came to pass in the six hundred and first year, in the first month, the first day of the month, the waters were dried up from off the earth; and Noah removed the covering of the ark, and looked, and behold, the face of the ground was dried.,Bring forth with thee every living thing that is with thee of all flesh, both fowl, and cattle, and every creeping thing that creepeth upon the earth; that they may swarm in the earth, and be fruitful, and multiply upon the earth.’,And the waters decreased continually until the tenth month; in the tenth month, on the first day of the month, were the tops of the mountains seen.,every beast, every creeping thing, and every fowl, whatsoever moveth upon the earth, after their families; went forth out of the ark.,And he sent forth a dove from him, to see if the waters were abated from off the face of the ground. 9 And I will establish My covet with you; neither shall all flesh be cut off any more by the waters of the flood; neither shall there any more be a flood to destroy the earth.’,And God blessed Noah and his sons, and said unto them: ‘Be fruitful and multiply, and replenish the earth.,And God said: ‘This is the token of the covet which I make between Me and you and every living creature that is with you, for perpetual generations:,And God said unto Noah: ‘This is the token of the covet which I have established between Me and all flesh that is upon the earth.’,And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man.,And God spoke unto Noah, and to his sons with him, saying:,And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without.,And you, be ye fruitful, and multiply; swarm in the earth, and multiply therein.’ .,that I will remember My covet, which is between Me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh.,Only flesh with the life thereof, which is the blood thereof, shall ye not eat.,And Noah, the man of the land, began and planted a vineyard.,And he drank of the wine, and was drunken; and he was uncovered within his tent.,And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covet between God and every living creature of all flesh that is upon the earth.’,And he said: Blessed be the LORD, the God of Shem; And let Canaan be their servant.,and with every living creature that is with you, the fowl, the cattle, and every beast of the earth with you; of all that go out of the ark, even every beast of the earth.,And all the days of Noah were nine hundred and fifty years; and he died.,And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all wherewith the ground teemeth, and upon all the fishes of the sea: into your hand are they delivered.,And Noah awoke from his wine, and knew what his youngest son had done unto him.,These three were the sons of Noah, and of these was the whole earth overspread.,Every moving thing that liveth shall be for food for you; as the green herb have I given you all.,And Noah lived after the flood three hundred and fifty years.,And Shem and Japheth took a garment, and laid it upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces were backward, and they saw not their father’s nakedness.,God enlarge Japheth, and he shall dwell in the tents of Shem; And let Canaan be their servant.,And it shall come to pass, when I bring clouds over the earth, and the bow is seen in the cloud,,And he said: Cursed be Canaan; a servant of servants shall he be unto his brethren.,Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man.,’As for Me, behold, I establish My covet with you, and with your seed after you;,And the sons of Noah, that went forth from the ark, were Shem, and Ham, and Japheth; and Ham is the father of Canaan.,I have set My bow in the cloud, and it shall be for a token of a covet between Me and the earth. 10 and Obal, and Abimael, and Sheba;,and Hadoram, and Uzal, and Diklah;,And Mizraim begot Ludim, and Anamim, and Lehabim, and Naphtuhim,,And their dwelling was from Mesha, as thou goest toward Sephar, unto the mountain of the east.,of these were the isles of the nations divided in their lands, every one after his tongue, after their families, in their nations.,And the sons of Ham: Cush, and Mizraim, and Put, and Canaan.,These are the families of the sons of Noah, after their generations, in their nations; and of these were the nations divided in the earth after the flood.,And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.,He was a mighty hunter before the LORD; wherefore it is said: ‘Like Nimrod a mighty hunter before the LORD.’,and the Arvadite, and the Zemarite, and the Hamathite; and afterward were the families of the Canaanite spread abroad.,And Canaan begot Zidon his firstborn, and Heth;,and Pathrusim, and Casluhim—whence went forth the Philistines—and Caphtorim.,And Joktan begot Almodad, and Sheleph, and Hazarmaveth, and Jerah;,And unto Shem, the father of all the children of Eber, the elder brother of Japheth, to him also were children born.,These are the sons of Ham, after their families, after their tongues, in their lands, in their nations.,These are the sons of Shem, after their families, after their tongues, in their lands, after their nations.,and Resen between Nineveh and Calah—the same is the great city.,and the Hivite, and the Arkite, and the Sinite;,And the sons of Aram: Uz, and Hul, and Gether, and Mash.,And Cush begot Nimrod; he began to be a mighty one in the earth.,And the sons of Javan: Elishah, and Tarshish, Kittim, and Dodanim.,And Arpachshad begot Shelah; and Shelah begot Eber.,The sons of Shem: Elam, and Asshur, and Arpachshad, and Lud, and Aram.,And the border of the Canaanite was from Zidon, as thou goest toward Gerar, unto Gaza; as thou goest toward Sodom and Gomorrah and Admah and Zeboiim, unto Lasha.,And the sons of Gomer: Ashkenaz, and Riphath, and Togarmah.,Now these are the generations of the sons of Noah: Shem, Ham, and Japheth; and unto them were sons born after the flood.,The sons of Japheth: Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras.,And unto Eber were born two sons; the name of the one was Peleg; for in his days was the earth divided; and his brother’s name was Joktan.,And the sons of Cush: Seba, and Havilah, and Sabtah, and Raamah, and Sabteca; and the sons of Raamah: Sheba, and Dedan.,and Ophir, and Havilah, and Jobab; all these were the sons of Joktan.,Out of that land went forth Asshur, and builded Nineveh, and Rehoboth-ir, and Calah,,and the Jebusite, and the Amorite, and the Girgashite; 11 And they said: ‘Come, let us build us a city, and a tower, with its top in heaven, and let us make us a name; lest we be scattered abroad upon the face of the whole earth.’,And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah.,And the whole earth was of one language and of one speech.,And Shelah lived after he begot Eber four hundred and three years, and begot sons and daughters.,And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone, and slime had they for mortar.,And Serug lived after he begot Nahor two hundred years, and begot sons and daughters.,Come, let us go down, and there confound their language, that they may not understand one another’s speech.’,And Shelah lived thirty years, and begot Eber.,And Serug lived thirty years, and begot Nahor.,And Nahor lived after he begot Terah a hundred and nineteen years, and begot sons and daughters.,And Eber lived four and thirty years, and begot Peleg.,And Sarai was barren; she had no child.,And Nahor lived nine and twenty years, and begot Terah.,And Terah lived seventy years, and begot Abram, Nahor, and Haran.,And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there.,And the days of Terah were two hundred and five years; and Terah died in Haran.,And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do.,Now these are the generations of Terah. Terah begot Abram, Nahor, and Haran; and Haran begot Lot.,So the LORD scattered them abroad from thence upon the face of all the earth; and they left off to build the city.,And Arpachshad lived five and thirty years, and begot Shelah.,Therefore was the name of it called Babel; because the LORD did there aconfound the language of all the earth; and from thence did the LORD scatter them abroad upon the face of all the earth.,And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees.,And Peleg lived thirty years, and begot Reu.,And Shem lived after he begot Arpachshad five hundred years, and begot sons and daughters.,And Reu lived two and thirty years, and begot Serug.,And Eber lived after he begot Peleg four hundred and thirty years, and begot sons and daughters.,And Peleg lived after he begot Reu two hundred and nine years, and begot sons and daughters.,And Arpachshad lived after he begot Shelah four hundred and three years, and begot sons and daughters.,And the LORD came down to see the city and the tower, which the children of men builded.,And it came to pass, as they journeyed east, that they found a plain in the land of Shinar; and they dwelt there.,These are the generations of Shem. Shem was a hundred years old, and begot Arpachshad two years after the flood.,And Reu lived after he begot Serug two hundred and seven years, and begot sons and daughters.
12.1
Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee.

12.16
And he dealt well with Abram for her sake; and he had sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.
18.3
and said: ‘My lord, if now I have found favour in thy sight, pass not away, I pray thee, from thy servant.
20.2
And Abraham said of Sarah his wife: ‘She is my sister.’ And Abimelech king of Gerar sent, and took Sarah.
41.39
And Pharaoh said unto Joseph: ‘Forasmuch as God hath shown thee all this, there is none so discreet and wise as thou.
50.15
And when Joseph’s brethren saw that their father was dead, they said: ‘It may be that Joseph will hate us, and will fully requite us all the evil which we did unto him.’ ' None
6. Hebrew Bible, Jonah, 1.8-1.9 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, Word of • Ioudaioi (use of the word) • language and style, Book of Judith, key words and internal echoes

 Found in books: Eckhardt (2011), Jewish Identity and Politics Between the Maccabees and Bar Kokhba: Groups, Normativity, and Rituals. 26; Gera (2014), Judith, 338; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166

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1.8 וַיֹּאמְרוּ אֵלָיו הַגִּידָה־נָּא לָנוּ בַּאֲשֶׁר לְמִי־הָרָעָה הַזֹּאת לָנוּ מַה־מְּלַאכְתְּךָ וּמֵאַיִן תָּבוֹא מָה אַרְצֶךָ וְאֵי־מִזֶּה עַם אָתָּה׃ 1.9 וַיֹּאמֶר אֲלֵיהֶם עִבְרִי אָנֹכִי וְאֶת־יְהוָה אֱלֹהֵי הַשָּׁמַיִם אֲנִי יָרֵא אֲשֶׁר־עָשָׂה אֶת־הַיָּם וְאֶת־הַיַּבָּשָׁה׃'' None
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1.8 Then said they unto him: ‘Tell us, we pray thee, for whose cause this evil is upon us: what is thine occupation? and whence comest thou? what is thy country? and of what people art thou?’ 1.9 And he said unto them: ‘I am an Hebrew; and I fear the LORD, the God of heaven, who hath made the sea and the dry land.’'' None
7. Hebrew Bible, Malachi, 1.6 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • God, Word of • Son, as word in Scripture

 Found in books: Levison (2023), The Greek Life of Adam and Eve. 915; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 221

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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׃'' None
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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?’'' None
8. Hebrew Bible, Numbers, 14.16 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 284, 286, 288; Gera (2014), Judith, 413

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14.16 מִבִּלְתִּי יְכֹלֶת יְהוָה לְהָבִיא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר־נִשְׁבַּע לָהֶם וַיִּשְׁחָטֵם בַּמִּדְבָּר׃'' None
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14.16 Because the LORD was not able to bring this people into the land which He swore unto them, therefore He hath slain them in the wilderness.'' None
9. Hebrew Bible, Proverbs, 3.19-3.20, 4.10, 4.17, 4.21, 8.22, 23.33 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Christ, Words of • Image, Word as Image of God • Logos, Word • Logos/God’s Word • Logos/God’s Word, As intermediary (in creation and revelation) • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • language and style, Book of Judith, key words and internal echoes • link word • word, the • word-pairs • words, Solomon (i.e. Proverbs)

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 166; Corley (2002), Ben Sira's Teaching on Friendship, 89, 200; Gera (2014), Judith, 352; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 37, 178; Osborne (2001), Irenaeus of Lyons, 47; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 143; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 186, 191

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3.19 יְהוָה בְּחָכְמָה יָסַד־אָרֶץ כּוֹנֵן שָׁמַיִם בִּתְבוּנָה׃' 4.17 כִּי לָחֲמוּ לֶחֶם רֶשַׁע וְיֵין חֲמָסִים יִשְׁתּוּ׃
4.21
אַל־יַלִּיזוּ מֵעֵינֶיךָ שָׁמְרֵם בְּתוֹךְ לְבָבֶךָ׃
8.22
יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃
23.33
עֵינֶיךָ יִרְאוּ זָרוֹת וְלִבְּךָ יְדַבֵּר תַּהְפֻּכוֹת׃'' None
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3.19 The LORD by wisdom founded the earth; By understanding He established the heavens. 3.20 By His knowledge the depths were broken up, And the skies drop down the dew.
4.10
Hear, O my son, and receive my sayings; And the years of thy life shall be many.
4.17
For they eat the bread of wickedness, And drink the wine of violence.
4.21
Let them not depart from thine eyes; Keep them in the midst of thy heart.
8.22
The LORD made me as the beginning of His way, The first of His works of old. 8 Receive my instruction, and not silver, And knowledge rather than choice gold.,Before the mountains were settled, Before the hills was I brought forth;,For wisdom is better than rubies, And all things desirable are not to be compared unto her.,Counsel is mine, and sound wisdom; I am understanding, power is mine.,Happy is the man that hearkeneth to me, Watching daily at my gates, waiting at the posts of my doors.,Hear, for I will speak excellent things, And the opening of my lips shall be right things.,The LORD made me as the beginning of His way, The first of His works of old.,By me princes rule, And nobles, even all the judges of the earth.,I walk in the way of righteousness, In the midst of the paths of justice;,I was set up from everlasting, from the beginning, Or ever the earth was.,But he that misseth me wrongeth his own soul; All they that hate me love death.’,Hear instruction, and be wise, And refuse it not.,Now therefore, ye children, hearken unto me; For happy are they that keep my ways.,By me kings reign, And princes decree justice.,For whoso findeth me findeth life, And obtaineth favour of the LORD.,For my mouth shall utter truth, And wickedness is an abomination to my lips.,In the top of high places by the way, Where the paths meet, she standeth;,The fear of the LORD is to hate evil; Pride, and arrogancy, and the evil way, And the froward mouth, do I hate.,That I may cause those that love me to inherit substance, And that I may fill their treasuries.,Playing in His habitable earth, And my delights are with the sons of men.,Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:,When there were no depths, I was brought forth; When there were no fountains abounding with water.,I love them that love me, And those that seek me earnestly shall find me.,When He established the heavens, I was there; When He set a circle upon the face of the deep,,When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;,’Unto you, O men, I call, And my voice is to the sons of men.,When He made firm the skies above, When the fountains of the deep showed their might,,O ye thoughtless, understand prudence, And, ye fools, be ye of an understanding heart.,Riches and honour are with me; Yea, enduring riches and righteousness.,Doth not wisdom call, And understanding put forth her voice?,I wisdom dwell with prudence, And find out knowledge of devices.,While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world.,Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,,My fruit is better than gold, yea, than fine gold; And my produce than choice silver.,They are all plain to him that understandeth, And right to them that find knowledge.,All the words of my mouth are in righteousness, There is nothing perverse or crooked in them.23.33 Thine eyes shall behold strange things, and thy heart shall utter confused things. ' None
10. Hebrew Bible, Psalms, 11.5, 24.7, 24.9, 41.10, 74.2, 106.30 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Love, of Vain Words • Tamid Psalms, word distribution • Tamid Psalms, word frequency • Word/Light incarnation • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes • link word • unity of the word • word by word, in the Shivata for Dew • word-pairs • words for prayer, ἐπικαλέω • words for prayer, ὁμολογέω

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 119, 288, 302, 304; Corley (2002), Ben Sira's Teaching on Friendship, 47, 89, 160; Gera (2014), Judith, 277, 368, 402, 407; Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 308; Osborne (2001), Irenaeus of Lyons, 119; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 157; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 47, 48; Stuckenbruck (2007), 1 Enoch 91-108, 369; Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 163, 164, 165

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11.5 יְהוָה צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ׃
24.7
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וְהִנָּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבוֹא מֶלֶךְ הַכָּבוֹד׃
24.9
שְׂאוּ שְׁעָרִים רָאשֵׁיכֶם וּשְׂאוּ פִּתְחֵי עוֹלָם וְיָבֹא מֶלֶךְ הַכָּבוֹד׃' 74.2 הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃
74.2
זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃'' None
sup>1 For the LORD regardeth the way of the righteous; but the way of the wicked shall perish.,Therefore the wicked shall not stand in the judgment, nor sinners in the congregation of the righteous.,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.,Not so the wicked; but they are like the chaff which the wind driveth away.,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.,But his delight is in the law of the LORD; and in His law doth he meditate day and night.'9 And they that know Thy name will put their trust in Thee; For thou, LORD, hast not forsaken them that seek Thee.,For the Leader; upon Muthlabben. A Psalm of David.,Sing praises to the LORD, who dwelleth in Zion; Declare among the peoples His doings.,The LORD hath made Himself known, He hath executed judgment, The wicked is snared in the work of his own hands. Higgaion. Selah,For Thou hast maintained my right and my cause; Thou sattest upon the throne as the righteous Judge.,But the LORD is enthroned for ever; He hath established His throne for judgment.,O thou enemy, the waste places are come to an end for ever; And the cities which thou didst uproot, Their very memorial is perished.,That I may tell of all Thy praise in the gates of the daughter of Zion, That I may rejoice in Thy salvation.,The nations are sunk down in the pit that they made; In the net which they hid is their own foot taken.,Arise, O LORD, let not man prevail; Let the nations be judged in Thy sight.,I will be glad and exult in Thee; I will sing praise to Thy name, O Most High:,When mine enemies are turned back, They stumble and perish at Thy presence;,The LORD also will be a high tower for the oppressed, A high tower in times of trouble;,Set terror over them, O LORD; Let the nations know they are but men. Selah,For the needy shall not alway be forgotten, Nor the expectation of the poor perish for ever.,Be gracious unto me, O LORD, Behold mine affliction at the hands of them that hate me; Thou that liftest me up from the gates of death;,Thou hast rebuked the nations, Thou hast destroyed the wicked, Thou hast blotted out their name for ever and ever.,And He will judge the world in righteousness, He will minister judgment to the peoples with equity.,I will give thanks unto the LORD with my whole heart; I will tell of all Thy marvellous works.,The wicked shall return to the nether-world, Even all the nations that forget God.,For He that avengeth blood hath remembered them; He hath not forgotten the cry of the humble. 10 Wherefore doth the wicked contemn God, And say in his heart: 'Thou wilt not require'?,His ways prosper at all times; Thy judgments are far above out of his sight; As for all his adversaries, he puffeth at them.,He saith in his heart: 'I shall not be moved, I who to all generations shall not be in adversity.',He croucheth, he boweth down, And the helpless fall into his mighty claws.,He lieth in wait in a secret place as a lion in his lair, He lieth in wait to catch the poor; He doth catch the poor, when he draweth him up in his net.,To right the fatherless and the oppressed, That man who is of the earth may be terrible no more.,Break Thou the arm of the wicked; And as for the evil man, search out his wickedness, till none be found.,Thou hast seen; for Thou beholdest trouble and vexation, to requite them with Thy hand; Unto Thee the helpless committeth himself; Thou hast been the helper of the fatherless.,Arise, O LORD; O God, lift up Thy hand; Forget not the humble.,The wicked, in the pride of his countece , saith: 'He will not require'; All his thoughts are: 'There is no God.',LORD, Thou hast heard the desire of the humble: Thou wilt direct their heart, Thou wilt cause Thine ear to attend;,He sitteth in the lurking-places of the villages; In secret places doth he slay the innocent; His eyes are on the watch for the helpless.,For the wicked boasteth of his heart's desire, And the covetous vaunteth himself, though he contemn the LORD.,Why standest Thou afar off, O LORD? Why hidest Thou Thyself in times of trouble?,Through the pride of the wicked the poor is hotly pursued, They are taken in the devices that they have imagined.,His mouth is full of cursing and deceit and oppression; Under his tongue is mischief and iniquity.,He hath said in his heart: 'God hath forgotten; He hideth His face; He will never see.',The LORD is King for ever and ever; The nations are perished out of His land." "
11.5
The LORD trieth the righteous; but the wicked and him that loveth violence His soul hateth.
24.7
Lift up your heads, O ye gates, and be ye lifted up, ye everlasting doors; that the King of glory may come in.
24.9
Lift up your heads, O ye gates, Yea, lift them up, ye everlasting doors; That the King of glory may come in.
41.10
Yea, mine own familiar friend, in whom I trusted, who did eat of my bread, Hath lifted up his heel against me.
74.2
Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt. 82 I said: Ye are godlike beings, and all of you sons of the Most High.,Rescue the poor and needy; deliver them out of the hand of the wicked.,Nevertheless ye shall die like men, and fall like one of the princes.','How long will ye judge unjustly, and respect the persons of the wicked? Selah,Judge the poor and fatherless; do justice to the afflicted and destitute.,They know not, neither do they understand; they go about in darkness; all the foundations of the earth are moved.,Arise, O God, judge the earth; for Thou shalt possess all the nations.,A Psalm of Asaph. God standeth in the congregation of God; in the midst of the judges He judgeth:" '92 To declare Thy lovingkindness in the morning, And Thy faithfulness in the night seasons,,For, lo, Thine enemies, O LORD, For, lo, Thine enemies shall perish: All the workers of iniquity shall be scattered.,It is a good thing to give thanks unto the LORD, And to sing praises unto Thy name, O Most High;,A brutish man knoweth not, Neither doth a fool understand this.,For Thou, LORD, hast made me glad through Thy work; I will exult in the works of Thy hands.,But Thou, O LORD, art on high for evermore.,With an instrument of ten strings, and with the psaltery; With a solemn sound upon the harp.,A Psalm, a Song. For the sabbath day.,Planted in the house of the LORD, They shall flourish in the courts of our God.,When the wicked spring up as the grass, And when all the workers of iniquity do flourish; It is that they may be destroyed for ever.,The righteous shall flourish like the palm-tree; He shall grow like a cedar in Lebanon.,To declare that the LORD is upright, My Rock, in whom there is no unrighteousness.,But my horn hast Thou exalted like the horn of the wild-ox; I am anointed with rich oil.,Mine eye also hath gazed on them that lie in wait for me, Mine ears have heard my desire of the evil-doers that rise up against me.,They shall still bring forth fruit in old age; They shall be full of sap and richness;,How great are Thy works, O LORD! Thy thoughts are very deep. 93 Above the voices of many waters, The mighty breakers of the sea, The LORD on high is mighty.,Thy throne is established of old; Thou art from everlasting.,The floods have lifted up, O LORD, The floods have lifted up their voice; The floods lift up their roaring.,The LORD reigneth; He is clothed in majesty; The LORD is clothed, He hath girded Himself with strength; Yea, the world is established, that it cannot be moved.,Thy testimonies are very sure, Holiness becometh Thy house, O LORD, for evermore. 105 He hath remembered His covet for ever, The word which He commanded to a thousand generations;,And when they went about from nation to nation, From one kingdom to another people,,To bind his princes at his pleasure, And teach his elders wisdom.,And did eat up every herb in their land, And did eat up the fruit of their ground.,Saying: 'Unto thee will I give the land of Canaan, The lot of your inheritance.',And He established it unto Jacob for a statute, To Israel for an everlasting covet;,He opened the rock, and waters gushed out; They ran, a river in the dry places.,They asked, and He brought quails, And gave them in plenty the bread of heaven.,He spread a cloud for a screen; And fire to give light in the night.,And He brought forth His people with joy, His chosen ones with singing.,He smote also all the first-born in their land, The first-fruits of all their strength.,And He increased His people greatly, And made them too mighty for their adversaries.,O give thanks unto the LORD, call upon His name; Make known His doings among the peoples.,He sent a man before them; Joseph was sold for a servant;,And He called a famine upon the land; He broke the whole staff of bread.,He spoke, and there came swarms of flies, And gnats in all their borders.,Until the time that his word came to pass, The word of the LORD tested him.,Their land swarmed with frogs, In the chambers of their kings.,He smote their vines also and their fig-trees; And broke the trees of their borders.,His feet they hurt with fetters, His person was laid in iron;,He gave them hail for rain, And flaming fire in their land.,They wrought among them His manifold signs, And wonders in the land of Ham.,He sent Moses His servant, And Aaron whom He had chosen.,And He gave them the lands of the nations, And they took the labour of the peoples in possession;,He spoke, and the locust came, And the canker-worm without number,,When they were but a few men in number. Yea, very few, and sojourners in it,,Egypt was glad when they departed; For the fear of them had fallen upon them.,And He brought them forth with silver and gold; And there was none that stumbled among His tribes.,He suffered no man to do them wrong, Yea, for their sake He reproved kings:,He made him lord of his house, And ruler of all his possessions;,He is the LORD our God; His judgments are in all the earth.,The covet which He made with Abraham, And His oath unto Isaac;,He turned their waters into blood, And slew their fish.,He sent darkness, and it was dark; And they rebelled not against His word.,Seek ye the LORD and His strength; Seek His face continually.,For He remembered His holy word Unto Abraham His servant;,Remember His marvellous works that He hath done, His wonders, and the judgments of His mouth;,Glory ye in His holy name; Let the heart of them rejoice that seek the LORD.,Israel also came into Egypt; And Jacob sojourned in the land of Ham.,O ye seed of Abraham His servant, Ye children of Jacob, His chosen ones.,Sing unto Him, sing praises unto Him; Speak ye of all His marvellous works.,He turned their heart to hate His people, To deal craftily with His servants.,That they might keep His statutes, And observe His laws. Hallelujah.,'Touch not Mine anointed ones, And do My prophets no harm.',The king sent and loosed him; Even the ruler of the peoples, and set him free." "
106.30
Then stood up Phinehas, and wrought judgment, And so the plague was stayed.' "' None
11. Hebrew Bible, 1 Kings, 8.28-8.30, 17.1 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Hakeldama, Word play • Word • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes • word of God

 Found in books: Gera (2014), Judith, 203, 393; Levison (2009), Filled with the Spirit, 44; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 169, 170; Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 209; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330

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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׃' 17.1 וַיָּקָם וַיֵּלֶךְ צָרְפַתָה וַיָּבֹא אֶל־פֶּתַח הָעִיר וְהִנֵּה־שָׁם אִשָּׁה אַלְמָנָה מְקֹשֶׁשֶׁת עֵצִים וַיִּקְרָא אֵלֶיהָ וַיֹּאמַר קְחִי־נָא לִי מְעַט־מַיִם בַּכְּלִי וְאֶשְׁתֶּה׃17.1 וַיֹּאמֶר אֵלִיָּהוּ הַתִּשְׁבִּי מִתֹּשָׁבֵי גִלְעָד אֶל־אַחְאָב חַי־יְהוָה אֱלֹהֵי יִשְׂרָאֵל אֲשֶׁר עָמַדְתִּי לְפָנָיו אִם־יִהְיֶה הַשָּׁנִים הָאֵלֶּה טַל וּמָטָר כִּי אִם־לְפִי דְבָרִי׃ ' None
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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.
17.1
And Elijah the Tishbite, who was of the settlers of Gilead, said unto Ahab: ‘As the LORD, the God of Israel, liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word.’ 22 Now the king of Aram had commanded the thirty and two captains of his chariots, saying: ‘Fight neither with small nor great, save only with the king of Israel.’,Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’,Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.,And he served Baal, and worshipped him, and provoked the LORD, the God of Israel, according to all that his father had done.,And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.,And they continued three years without war between Aram and Israel.,And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him.,And the messenger that went to call Micaiah spoke unto him, saying: ‘Behold now, the words of the prophets declare good unto the king with one mouth, let thy word, I pray thee, be like the word of one of them, and speak thou good.’,And there went a cry throughout the host about the going down of the sun, saying: ‘Every man to his city, and every man to his country.’,And Micaiah said: ‘If thou return at all in peace, the LORD hath not spoken by me.’ And he said: ‘Hear, ye peoples, all of you.’,Ahaziah the son of Ahab began to reign over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel.,And when he was come to the king, the king said unto him: ‘Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?’ And he answered him: ‘Go up, and prosper; and the LORD will deliver it into the hand of the king.’,So the king died, and was brought to Samaria; and they buried the king in Samaria.,And Micaiah said: ‘Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself.’,And the king of Israel said: ‘Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;,And Jehoshaphat made peace with the king of Israel.,And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so.,And the king said unto him: ‘How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of the LORD?’,And he said unto Jehoshaphat: ‘Wilt thou go with me to battle to Ramoth-gilead?’ And Jehoshaphat said to the king of Israel: ‘I am as thou art, my people as thy people, my horses as thy horses.’,And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD;,Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the check, and said: ‘Which way went the spirit of the LORD from me to speak unto thee?’,Then the king of Israel called an officer, and said: ‘Fetch quickly Micaiah the son of Imlah.’,and say: Thus saith the king: Put this fellow in the prison, and feed him with scant bread and with scant water, until I come in peace.’,Then the king of Israel gathered the prophets together, about four hundred men, and said unto them: ‘Shall I go against Ramoth-gilead to battle, or shall I forbear?’ And they said: ‘Go up; for the LORD will deliver it into the hand of the king.’,And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.,So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.,And he said: ‘I saw all Israel scattered upon the mountains, as sheep that have no shepherd; and the LORD said: These have no master; let them return every man to his house in peace.’,Jehoshaphat made ships of Tarshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber.,And Zedekiah the son of Chenaanah made him horns of iron, and said: ‘Thus saith the LORD: With these shalt thou gore the Arameans, until they be consumed.’,And the king of Israel said unto Jehoshaphat: ‘I will disguise myself, and go into the battle; but put thou on thy robes.’ And the king of Israel disguised himself, and went into the battle.,And Micaiah said: ‘As the LORD liveth, what the LORD saith unto me, that will I speak.’,And the king of Israel said unto his servants: ‘Know ye that Ramoth-gilead is ours, and we are still, and take it not out of the hand of the king of Aram?’,And the battle increased that day; and the king was stayed up in his chariot against the Arameans, and died at even; and the blood ran out of the wound into the bottom of the chariot.,howbeit the high places were not taken away; the people still sacrificed and offered in the high places.,And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father; and Jehoram his son reigned in his stead.,So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.,And they washed the chariot by the pool of Samaria; and the dogs licked up his blood; the harlots also washed themselves there; according unto the word of the LORD which He spoke.,And the king of Israel said unto Jehoshaphat: ‘There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah; but I hate him; for he doth not prophesy good concerning me, but evil.’ And Jehoshaphat said: ‘Let not the king say so.’,And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said: ‘Surely it is the king of Israel’; and they turned aside to fight against him; and Jehoshaphat cried out.,And he did that which was evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, wherein he made Israel to sin.,Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?,And there came forth the spirit, and stood before the LORD, and said: I will entice him.,Then said Ahaziah the son of Ahab unto Jehoshaphat: ‘Let my servants go with thy servants in the ships.’ But Jehoshaphat would not.,And all the prophets prophesied so, saying: ‘Go up to Ramoth-gilead, and prosper; for the LORD will deliver it into the hand of the king.’,And Jehoshaphat said unto the king of Israel: ‘Inquire, I pray thee, at the word of the LORD today.’,And a certain man drew his bow at a venture, and smote the king of Israel between the lower armour and the breastplate; wherefore he said unto the driver of his chariot: ‘Turn thy hand, and carry me out of the host; for I am sore wounded.’,And the king of Israel said to Jehoshaphat: ‘Did I not tell thee that he would not prophesy good concerning me, but evil?’,And there was no king in Edom: a deputy was king.,And the remt of the sodomites that remained in the days of his father Asa, he put away out of the land.,But Jehoshaphat said: ‘Is there not here besides a prophet of the LORD, that we might inquire of him?’,And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left.,Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, in a threshing-floor, at the entrance of the gate of Samaria; and all the prophets prophesied before them.,Now the rest of the acts of Ahab, and all that he did, and the ivory house which he built, and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel?,And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner.'' None
12. Hebrew Bible, 1 Samuel, 17.51, 26.19, 31.9 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Love, of Vain Words • language and style, Book of Judith, key words and internal echoes • reading, words of • word-pairs

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 80; Gera (2014), Judith, 203, 394, 459; Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 144; Stuckenbruck (2007), 1 Enoch 91-108, 369

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17.51 וַיָּרָץ דָּוִד וַיַּעֲמֹד אֶל־הַפְּלִשְׁתִּי וַיִּקַּח אֶת־חַרְבּוֹ וַיִּשְׁלְפָהּ מִתַּעְרָהּ וַיְמֹתְתֵהוּ וַיִּכְרָת־בָּהּ אֶת־רֹאשׁוֹ וַיִּרְאוּ הַפְּלִשְׁתִּים כִּי־מֵת גִּבּוֹרָם וַיָּנֻסוּ׃
26.19
וְעַתָּה יִשְׁמַע־נָא אֲדֹנִי הַמֶּלֶךְ אֵת דִּבְרֵי עַבְדּוֹ אִם־יְהוָה הֱסִיתְךָ בִי יָרַח מִנְחָה וְאִם בְּנֵי הָאָדָם אֲרוּרִים הֵם לִפְנֵי יְהוָה כִּי־גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת יְהוָה לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים׃
31.9
וַיִּכְרְתוּ אֶת־רֹאשׁוֹ וַיַּפְשִׁיטוּ אֶת־כֵּלָיו וַיְשַׁלְּחוּ בְאֶרֶץ־פְּלִשְׁתִּים סָבִיב לְבַשֵּׂר בֵּית עֲצַבֵּיהֶם וְאֶת־הָעָם׃'' None
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17.51 Therefore David ran, and stood upon the Pelishtian, and took his sword, and drew it out of its sheath, and slew him, and with it he cut off his head. And when the Pelishtim saw that their champion was dead, they fled.
26.19
Now therefore I pray thee, let my lord the king hear the words of his servant. If the Lord has stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the Lord; for they have driven me out this day from being joined to the inheritance of the Lord, saying, Go, serve other gods.
31.9
And they cut off his head, and stripped off his armour, and sent into the land of the Pelishtim round about, to publish it in the house of their idols, and among the people.'' None
13. Hebrew Bible, 2 Samuel, 1.20, 20.22 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Love, of Vain Words • language and style, Book of Judith, key words and internal echoes • word-pairs

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 80; Gera (2014), Judith, 350, 393, 459; Stuckenbruck (2007), 1 Enoch 91-108, 369

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20.22 וַתָּבוֹא הָאִשָּׁה אֶל־כָּל־הָעָם בְּחָכְמָתָהּ וַיִּכְרְתוּ אֶת־רֹאשׁ שֶׁבַע בֶּן־בִּכְרִי וַיַּשְׁלִכוּ אֶל־יוֹאָב וַיִּתְקַע בַּשּׁוֹפָר וַיָּפֻצוּ מֵעַל־הָעִיר אִישׁ לְאֹהָלָיו וְיוֹאָב שָׁב יְרוּשָׁלִַם אֶל־הַמֶּלֶךְ׃' ' None
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1.20 Tell it not in Gat, publish it not in the streets of Ashqelon; lest the daughters of the Pelishtim rejoice, lest the daughters of the uncircumcised triumph.
20.22
Then the woman went to all the people in her wisdom. And they cut off the head of Sheva the son of Bikhri, and cast it out to Yo᾽av. And he blew on the shofar, and they retired from the city, every man to his tent. And Yo᾽av returned to Yerushalayim to the king.'' None
14. Hebrew Bible, Isaiah, 10.14, 11.2-11.4, 63.5, 63.10, 65.11 (8th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • First Isaiah, reliability of divine word in • Jeremiah, book of, reliability of divine word in • Word of God, As presence of God • Words of the Luminaries • community, reliability of divine word • key word • language and style, Book of Judith, key words and internal echoes • magic, Jewish, Greek words and texts • word of God • word-pairs • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, ἐρωτάω • words, “wording of the text”

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 275; Corley (2002), Ben Sira's Teaching on Friendship, 80, 147, 161; Gera (2014), Judith, 457; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 146; Levison (2009), Filled with the Spirit, 44, 243; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 43, 255; Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 49; Swartz (2018), The Mechanics of Providence: The Workings of Ancient Jewish Magic and Mysticism. 57; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 18

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10.14 וַתִּמְצָא כַקֵּן יָדִי לְחֵיל הָעַמִּים וְכֶאֱסֹף בֵּיצִים עֲזֻבוֹת כָּל־הָאָרֶץ אֲנִי אָסָפְתִּי וְלֹא הָיָה נֹדֵד כָּנָף וּפֹצֶה פֶה וּמְצַפְצֵף׃
11.2
וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3 וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4 וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃
63.5
וְאַבִּיט וְאֵין עֹזֵר וְאֶשְׁתּוֹמֵם וְאֵין סוֹמֵךְ וַתּוֹשַׁע לִי זְרֹעִי וַחֲמָתִי הִיא סְמָכָתְנִי׃' 65.11 וְאַתֶּם עֹזְבֵי יְהוָה הַשְּׁכֵחִים אֶת־הַר קָדְשִׁי הַעֹרְכִים לַגַּד שֻׁלְחָן וְהַמְמַלְאִים לַמְנִי מִמְסָךְ׃'' None
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10.14 And my hand hath found as a nest the riches of the peoples; And as one gathereth eggs that are forsaken, Have I gathered all the earth; And there was none that moved the wing, Or that opened mouth, or chirped.
11.2
And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD. 11.3 And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears; 11.4 But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked. 40 Who hath measured the waters in the hollow of his hand, And meted out heaven with the span, And comprehended the dust of the earth in a measure, And weighed the mountains in scales, And the hills in a balance?,Even as a shepherd that feedeth his flock, That gathereth the lambs in his arm, And carrieth them in his bosom, And gently leadeth those that give suck.,A holm-oak is set apart, He chooseth a tree that will not rot; He seeketh unto him a cunning craftsman To set up an image, that shall not be moved.,Bid Jerusalem take heart, and proclaim unto her, that her time of service is accomplished, that her guilt is paid off; that she hath received of the LORD’S hand double for all her sins.,Hark! one saith: ‘Proclaim!’ And he saith: ‘What shall I proclaim?’ ’All flesh is grass, And all the goodliness thereof is as the flower of the field;,To whom then will ye liken Me, that I should be equal? Saith the Holy One.,O thou that tellest good tidings to Zion, Get thee up into the high mountain; O thou that tellest good tidings to Jerusalem, Lift up thy voice with strength; Lift it up, be not afraid; Say unto the cities of Judah: ‘Behold your God! ’,The grass withereth, the flower fadeth; But the word of our God shall stand for ever.’,Comfort ye, comfort ye My people, saith your God.,Behold, the nations are as a drop of a bucket, And are counted as the small dust of the balance; Behold the isles are as a mote in weight.,Why sayest thou, O Jacob, and speakest, O Israel: ‘My way is hid from the LORD, and my right is passed over from my God’?,The image perchance, which the craftsman hath melted, And the goldsmith spread over with gold, The silversmith casting silver chains?,All the nations are as nothing before Him; They are accounted by Him as things of nought, and vanity.,Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God.,Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?,Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;,To whom then will ye liken God? Or what likeness will ye compare unto Him?,Behold, the Lord GOD will come as a Mighty One, And His arm will rule for Him; Behold, His reward is with Him, And His recompense before Him.,He giveth power to the faint; And to him that hath no might He increaseth strength.,Hast thou not known? hast thou not heard That the everlasting God, the LORD, The Creator of the ends of the earth, Fainteth not, neither is weary? His discernment is past searching out.,Even the youths shall faint and be weary, And the young men shall utterly fall;,With whom took He counsel, and who instructed Him, And taught Him in the path of right, And taught Him knowledge, And made Him to know the way of discernment?,And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’,But they that wait for the LORD shall renew their strength; They shall mount up with wings as eagles; They shall run, and not be weary; They shall walk, and not faint.,That bringeth princes to nothing; He maketh the judges of the earth as a thing of nought.,And Lebanon is not sufficient fuel, Nor the beasts thereof sufficient for burnt-offerings.,The grass withereth, the flower fadeth; Because the breath of the LORD bloweth upon it— Surely the people is grass.,Lift up your eyes on high, And see: who hath created these? He that bringeth out their host by number, He calleth them all by name; By the greatness of His might, and for that He is strong in power, Not one faileth.,It is He that sitteth above the circle of the earth, And the inhabitants thereof are as grasshoppers; That stretcheth out the heavens as a curtain, And spreadeth them out as a tent to dwell in;,Scarce are they planted, Scarce are they sown, Scarce hath their stock taken root in the earth; When He bloweth upon them, they wither, And the whirlwind taketh them away as stubble.,Know ye not? hear ye not? Hath it not been told you from the beginning? Have ye not understood the foundations of the earth? 41 Let them bring them forth, and declare unto us The things that shall happen; The former things, what are they? Declare ye, that we may consider, And know the end of them; Or announce to us things to come.,I will plant in the wilderness the cedar, the acacia-tree, And the myrtle, and the oil-tree; I will set in the desert the cypress, the plane-tree, and the larch together;,Thou whom I have taken hold of from the ends of the earth, And called thee from the uttermost parts thereof, And said unto thee: ‘Thou art My servant, I have chosen thee and not cast thee away’;,The isles saw, and feared; The ends of the earth trembled; They drew near, and came.,Who hath wrought and done it? He that called the generations from the beginning. I, the LORD, who am the first, And with the last am the same.,Behold, I make thee a new threshing-sledge Having sharp teeth; Thou shalt thresh the mountains, and beat them small, And shalt make the hills as chaff.,He pursueth them, and passeth on safely; The way with his feet he treadeth not.,I will open rivers on the high hills, And fountains in the midst of the valleys; I will make the wilderness a pool of water, And the dry land springs of water.,So the carpenter encouraged the goldsmith, And he that smootheth with the hammer him that smiteth the anvil, Saying of the soldering: ‘It is good’; And he fastened it with nails, that it should not be moved.,That they may see, and know, And consider, and understand together, That the hand of the LORD hath done this, And the Holy One of Israel hath created it.,Produce your cause, saith the LORD; Bring forth your reasons, saith the King of Jacob.,For I the LORD thy God Hold thy right hand, Who say unto thee: ‘Fear not, I help thee.’,I have roused up one from the north, and he is come, From the rising of the sun one that calleth upon My name; And he shall come upon rulers as upon mortar, And as the potter treadeth clay.,Behold, all of them, Their works are vanity and nought; Their molten images are wind and confusion.,And I look, but there is no man; Even among them, but there is no counsellor, That, when I ask of them, can give an answer.,The poor and needy seek water and there is none, And their tongue faileth for thirst; I the LORD will answer them, I the God of Israel will not forsake them.,They helped every one his neighbour; And every one said to his brother: ‘Be of good courage.’,Who hath declared from the beginning, that we may know? And beforetime, that we may say that he is right? Yea, there is none that declareth, Yea, there is none that announceth, Yea, there is none that heareth your utterances.,Thou shalt fan them, and the wind shall carry them away, And the whirlwind shall scatter them; And thou shalt rejoice in the LORD, Thou shalt glory in the Holy One of Israel.,Who hath raised up one from the east, At whose steps victory attendeth? He giveth nations before him, And maketh him rule over kings; His sword maketh them as the dust, His bow as the driven stubble.,But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;,Keep silence before Me, O islands, And let the peoples renew their strength; Let them draw near, then let them speak; Let us come near together to judgment.,A harbinger unto Zion will I give: ‘Behold, behold them’, And to Jerusalem a messenger of good tidings.,Fear not, thou worm Jacob, And ye men of Israel; I help thee, saith the LORD, And thy Redeemer, the Holy One of Israel.,Behold, ye are nothing, And your work a thing of nought; An abomination is he that chooseth you.,Thou shalt seek them, and shalt not find them, Even them that contended with thee; They that warred against thee Shall be as nothing, and as a thing of nought.,Declare the things that are to come hereafter, That we may know that ye are gods; Yea, do good, or do evil, That we may be dismayed, and behold it together.,Behold, all they that were incensed against thee Shall be ashamed and confounded; They that strove with thee Shall be as nothing, and shall perish.,Fear thou not, for I am with thee, Be not dismayed, for I am thy God; I strengthen thee, yea, I help thee; Yea, I uphold thee with My victorious right hand. 42 Therefore He poured upon him the fury of His anger, And the strength of battle; And it set him on fire round about, yet he knew not, And it burned him, yet he laid it not to heart.,Who is blind, but My servant? Or deaf, as My messenger that I send? Who is blind as he that is wholehearted, And blind as the LORD’S servant?,He shall not fail nor be crushed, Till he have set the right in the earth; And the isles shall wait for his teaching.,Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:,They shall be turned back, greatly ashamed, That trust in graven images, That say unto molten images: ‘Ye are our gods.’,Seeing many things, thou observest not; Opening the ears, he heareth not.,Let them give glory unto the LORD, And declare His praise in the islands.,But this is a people robbed and spoiled, They are all of them snared in holes, And they are hid in prison-houses; They are for a prey, and none delivereth, For a spoil, and none saith: ‘Restore.’,I have long time held My peace, I have been still, and refrained Myself; Now will I cry like a travailing woman, Gasping and panting at once.,He shall not cry, nor lift up, Nor cause his voice to be heard in the street.,To open the blind eyes, To bring out the prisoners from the dungeon, And them that sit in darkness out of the prison-house. .,And I will bring the blind by a way that they knew not, In paths that they knew not will I lead them; I will make darkness light before them, and rugged places plain. These things will I do, And I will not leave them undone.,Behold, the former things are come to pass, And new things do I declare; Before they spring forth I tell you of them.,Behold My servant, whom I uphold; Mine elect, in whom My soul delighteth; I have put My spirit upon him, He shall make the right to go forth to the nations.,The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious.,A bruised reed shall he not break, And the dimly burning wick shall he not quench; He shall make the right to go forth according to the truth.,Let the wilderness and the cities thereof lift up their voice, The villages that Kedar doth inhabit; Let the inhabitants of Sela exult, Let them shout from the top of the mountains.,I will make waste mountains and hills, And dry up all their herbs; And I will make the rivers islands, And will dry up the pools.,The LORD will go forth as a mighty man, He will stir up jealousy like a man of war; He will cry, yea, He will shout aloud, He will prove Himself mighty against His enemies.,I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;,Sing unto the LORD a new song, And His praise from the end of the earth; Ye that go down to the sea, and all that is therein, The isles, and the inhabitants thereof.,Hear, ye deaf, And look, ye blind, that ye may see.,Who among you will give ear to this? Who will hearken and hear for the time to come?,I am the LORD, that is My name; And My glory will I not give to another, Neither My praise to graven images.,Who gave Jacob for a spoil, and Israel to the robbers? Did not the LORD? He against whom we have sinned, And in whose ways they would not walk, Neither were they obedient unto His law. 43 Put Me in remembrance, let us plead together; Declare thou, that thou mayest be justified.,Every one that is called by My name, and whom I have created for My glory, I have formed him, yea, I have made him.’,I, even I, am He that blotteth out thy transgressions for Mine own sake; And thy sins I will not remember.,Therefore I have profaned the princes of the sanctuary, And I have given Jacob to condemnation, And Israel to reviling.,All the nations are gathered together, and the peoples are assembled; who among them can declare this, And announce to us former things? Let them bring their witnesses, that they may be justified; And let them hear, and say: ‘It is truth.’,Who bringeth forth the chariot and horse, The army and the power— They lie down together, they shall not rise, They are extinct, they are quenched as a wick:,The people which I formed for Myself, That they might tell of My praise.,I, even I, am the LORD; and beside Me there is no saviour.,Thou hast not brought Me the small cattle of thy burnt-offerings; Neither hast thou honoured Me with thy sacrifices. I have not burdened thee with a meal-offering, Nor wearied thee with frankincense.,Remember ye not the former things, Neither consider the things of old.,I will say to the north: ‘Give up’, And to the south: ‘Keep not back, bring My sons from far, and My daughters from the end of the earth;,The blind people that have eyes shall be brought forth, and the deaf that have ears.,For I am the LORD thy God, The Holy One of Israel, thy Saviour; I have given Egypt as thy ransom, Ethiopia and Seba for thee.,Yea, since the day was I am He, and there is none that can deliver out of My hand; I will work, and who can reverse it?,Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert.,When thou passest through the waters, I will be with thee, And through the rivers, they shall not overflow thee; When thou walkest through the fire, thou shalt not be burned, Neither shall the flame kindle upon thee.,Since thou art precious in My sight, and honourable, and I have loved thee; Therefore will I give men for thee, And peoples for thy life.,The beasts of the field shall honour Me, The jackals and the ostriches; Because I give waters in the wilderness, And rivers in the desert, To give drink to My people, Mine elect;,Thus saith the LORD, who maketh a way in the sea, And a path in the mighty waters;,Yet thou hast not called upon Me, O Jacob, Neither hast thou wearied thyself about Me, O Israel.,But now thus saith the LORD that created thee, O Jacob, And He that formed thee, O Israel: Fear not, for I have redeemed thee, I have called thee by thy name, thou art Mine.,Thou hast bought Me no sweet cane with money, Neither hast thou satisfied Me with the fat of thy sacrifices; But thou hast burdened Me with thy sins, Thou hast wearied Me with thine iniquities.,Ye are My witnesses, saith the LORD, and My servant whom I have chosen; that ye may know and believe Me, and understand That I am He; before Me there was no God formed, neither shall any be after Me.,Thus saith the LORD, your Redeemer, The Holy One of Israel: For your sake I have sent to Babylon, And I will bring down all of them as fugitives, even the Chaldeans, in the ships of their shouting.,I am the LORD, your Holy One, The Creator of Israel, your King.,Thy first father sinned, And thine intercessors have transgressed against Me.,Fear not, for I am with thee; I will bring thy seed from the east, And gather thee from the west;,I have declared, and I have saved, and I have announced, and there was no strange god among you; therefore ye are My witnesses, saith the LORD, and I am God. 44 And the residue thereof he maketh a god, even his graven image; He falleth down unto it and worshippeth, and prayeth unto it, And saith: ‘Deliver me, for thou art my god.’,That confirmeth the word of His servant, And performeth the counsel of His messengers; That saith of Jerusalem: ‘She shall be inhabited’; And of the cities of Judah: ‘They shall be built, And I will raise up the waste places thereof’;,Who hath fashioned a god, or molten an image That is profitable for nothing?,The smith maketh an axe, And worketh in the coals, and fashioneth it with hammers, And worketh it with his strong arm; Yea, he is hungry, and his strength faileth; He drinketh no water, and is faint.,They know not, neither do they understand; For their eyes are bedaubed, that they cannot see, And their hearts, that they cannot understand.,And none considereth in his heart, Neither is there knowledge nor understanding to say: ‘I have burned the half of it in the fire; Yea, also I have baked bread upon the coals thereof; I have roasted flesh and eaten it; And shall I make the residue thereof an abomination? Shall I fall down to the stock of a tree?’,That saith to the deep: ‘Be dry, and I will dry up thy rivers’;,He heweth him down cedars, And taketh the ilex and the oak, And strengtheneth for himself one among the trees of the forest; He planteth a bay-tree, and the rain doth nourish it.,And who, as I, can proclaim— Let him declare it, and set it in order for Me— Since I appointed the ancient people? And the things that are coming, and that shall come to pass, let them declare.,I have blotted out, as a thick cloud, thy transgressions, And, as a cloud, thy sins; Return unto Me, for I have redeemed thee.,Then a man useth it for fuel; And he taketh thereof, and warmeth himself; Yea, he kindleth it, and baketh bread; Yea, he maketh a god, and worshippeth it; He maketh it a graven image, and falleth down thereto.,Thus saith the LORD that made thee, And formed thee from the womb, who will help thee: Fear not, O Jacob My servant, And thou, Jeshurun, whom I have chosen.,Remember these things, O Jacob, And Israel, for thou art My servant; I have formed thee, thou art Mine own servant; O Israel, thou shouldest not forget Me.,Thus saith the LORD, thy Redeemer, And He that formed thee from the womb: I am the LORD, that maketh all things; That stretched forth the heavens alone; That spread abroad the earth by Myself;,Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God.,For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring;,He striveth after ashes, A deceived heart hath turned him aside, That he cannot deliver his soul, nor say: ‘Is there not a lie in my right hand?’,They that fashion a graven image are all of them vanity, And their delectable things shall not profit; And their own witnesses see not, nor know; That they may be ashamed.,Yet now hear, O Jacob My servant, And Israel, whom I have chosen;,Sing, O ye heavens, for the LORD hath done it; Shout, ye lowest parts of the earth; Break forth into singing, ye mountains, O forest, and every tree therein; For the LORD hath redeemed Jacob, And doth glorify Himself in Israel.,One shall say: ‘I am the LORD’S’; And another shall call himself by the name of Jacob; And another shall subscribe with his hand unto the LORD, And surname himself by the name of Israel.,And they shall spring up among the grass, As willows by the watercourses.,That saith of Cyrus: ‘He is My shepherd, And shall perform all My pleasure’; Even saying of Jerusalem: ‘She shall be built’; And to the temple: ‘My foundation shall be laid.’,The carpenter stretcheth out a line; He marketh it out with a pencil; He fitteth it with planes, And he marketh it out with the compasses, And maketh it after the figure of a man, According to the beauty of a man, to dwell in the house.,That frustrateth the tokens of the imposters, And maketh diviners mad; That turneth wise men backward, And maketh their knowledge foolish;,He burneth the half thereof in the fire; With the half thereof he eateth flesh; He roasteth roast, and is satisfied; Yea, he warmeth himself, and saith: ‘Aha, I am warm, I have seen the fire’;,Behold, all the fellows thereof shall be ashamed; And the craftsmen skilled above men; Let them all be gathered together, let them stand up; They shall fear, they shall be ashamed together.,Fear ye not, neither be afraid; Have I not announced unto thee of old, and declared it? And ye are My witnesses. Is there a God beside Me? Yea, there is no Rock; I know not any.' "45 That they may know from the rising of the sun, and from the west, that there is none beside Me; I am the LORD; and there is none else;,Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me.,For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else.,I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded.,By Myself have I sworn, The word is gone forth from My mouth in righteousness, And shall not come back, That unto Me every knee shall bow, Every tongue shall swear.,They shall be ashamed, yea, confounded, all of them; They shall go in confusion together that are makers of idols.,I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;,And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel.,O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end.,Only in the LORD, shall one say of Me, is victory and strength; Even to Him shall men come in confusion, All they that were incensed against Him.,Look unto Me, and be ye saved, All the ends of the earth; For I am God, and there is none else.,I will go before thee, and make the crooked places straight; I will break in pieces the doors of brass, and cut in sunder the bars of iron;,Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it.,Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?,Woe unto him that saith unto his father. 'Wherefore begettest thou?’ Or to a woman: ‘Wherefore travailest thou?’,Assemble yourselves and come, draw near together, Ye that are escaped of the nations; They have no knowledge that carry the wood of their graven image, And pray unto a god that cannot save.,I have not spoken in secret, In a place of the land of darkness; I said not unto the seed of Jacob: ‘Seek ye Me in vain’; I the LORD speak righteousness, I declare things that are right.,I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things.,Thus saith the LORD: The labour of Egypt, and the merchandise of Ethiopia, And of the Sabeans, men of stature, Shall come over unto thee, and they shall be thine; They shall go after thee, in chains they shall come over; And they shall fall down unto thee, They shall make supplication unto thee: Surely God is in thee, and there is none else, There is no other God.,Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:,Declare ye, and bring them near, Yea, let them take counsel together: Who hath announced this from ancient time, And declared it of old? Have not I the LORD? And there is no God else beside Me, A just God and a Saviour; There is none beside Me.,Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour.,For the sake of Jacob My servant, and Israel Mine elect, I have called thee by thy name, I have surnamed thee, though thou hast not known Me.,In the LORD shall all the seed of Israel be justified, and shall glory.,I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts." '46 Ye that lavish gold out of the bag, and weigh silver in the balance; ye that hire a goldsmith, that he make it a god, to fall down thereto, yea, to worship.,Remember the former things of old: That I am God, and there is none else; I am God, and there is none like Me;,To whom will ye liken Me, and make Me equal, and compare Me, that we may be like?,Hearken unto Me, ye stout-hearted, That are far from righteousness:,Hearken unto Me, O house of Jacob, and all the remt of the house of Israel, that are borne by Me from the birth, that are carried from the womb:,He is borne upon the shoulder, he is carried, and set in his place, and he standeth, from his place he doth not remove; yea, though one cry unto him, he cannot answer, nor save him out of his trouble.,Bel boweth down, Nebo stoopeth; their idols are upon the beasts, and upon the cattle; the things that ye carried about are made a load, a burden to the weary beast.,Even to old age I am the same, and even to hoar hairs will I carry you; I have made, and I will bear; yea, I will carry, and will deliver.,They stoop, they bow down together, they could not deliver the burden; and themselves are gone into captivity.,Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;,Calling a bird of prey from the east, the man of My counsel from a far country; Yea, I have spoken, I will also bring it to pass, I have purposed, I will also do it.,Remember this, and stand fast; bring it to mind, O ye transgressors.,I bring near My righteousness, it shall not be far off, And My salvation shall not tarry; And I will place salvation in Zion For Israel My glory. 47 But these two things shall come to thee in a moment In one day, the loss of children, and widow-hood; In their full measure shall they come upon thee, For the multitude of thy sorceries, And the great abundance of thine enchantments.,Our Redeemer, the LORD of hosts is His name, The Holy One of Israel.,Thus shall they be unto thee With whom thou hast laboured; They that have trafficked with thee from thy youth Shall wander every one to his quarter; There shall be none to save thee.,Stand now with thine enchantments, And with the multitude of thy sorceries, Wherein thou hast laboured from thy youth; If so be thou shalt be able to profit, If so be thou mayest prevail.,Behold, they shall be as stubble; The fire shall burn them; They shall not deliver themselves From the power of the flame; It shall not be a coal to warm at, Nor a fire to sit before.,Thou art wearied in the multitude of thy counsels; Let now the astrologers, the stargazers, The monthly prognosticators, Stand up, and save thee From the things that shall come upon thee.,Sit thou silent, and get thee into darkness, O daughter of the Chaldeans; For thou shalt no more be called The mistress of kingdoms.,And thou saidst: ‘For ever shall I be mistress’; So that thou didst not lay these things to thy heart, Neither didst remember the end thereof.,And thou hast been secure in thy wickedness, Thou hast said: ‘None seeth me’; Thy wisdom and thy knowledge, It hath perverted thee; And thou hast said in thy heart. ’I am, and there is none else beside me.’,Take the millstones, and grind meal; Remove thy veil, Strip off the train, uncover the leg, Pass through the rivers.,Yet shall evil came upon thee; Thou shalt not know how to charm it away; And calamity shall fall upon thee; Thou shalt not be able to put it away; And ruin shall come upon thee suddenly, Before thou knowest.,Thy nakedness shall be uncovered, Yea, thy shame shall be seen; I will take vengeance, And will let no man intercede.,Now therefore hear this, thou that art given to pleasures, That sittest securely, That sayest in thy heart: ‘I am, and there is none else beside me; I shall not sit as a widow, Neither shall I know the loss of children’;,I was wroth with My people, I profaned Mine inheritance, And gave them into thy hand; Thou didst show them no mercy; Upon the aged hast thou very heavily Laid thy yoke.,Come down, and sit in the dust, O virgin daughter of Babylon, Sit on the ground without a throne, O daughter of the Chaldeans; For thou shalt no more be called Tender and delicate." 48 I, even I, have spoken, yea, I have called him; I have brought him, and he shall make his way prosperous.,Thou hast heard, see, all this; And ye, will ye not declare it? I have announced unto thee new things from this time, Even hidden things, which thou hast not known.,For My name’s sake will I defer Mine anger, And for My praise will I refrain for thee, that I cut thee not off.,And they thirsted not When He led them through the deserts; He caused the waters to flow out of the rock for them; He cleaved the rock also, and the waters gushed out.’,They are created now, and not from of old, And before this day thou heardest them not; Lest thou shouldest say: ‘Behold, I knew them.’,Come ye near unto Me, hear ye this: From the beginning I have not spoken in secret; From the time that it was, there am I; And now the Lord GOD hath sent me, and His spirit.,For Mine own sake, for Mine own sake, will I do it; For how should it be profaned? And My glory will I not give to another.,Thy seed also would be as the sand, And the offspring of thy body like the grains thereof; His name would not be cut off Nor destroyed from before Me.,Yea, My hand hath laid the foundation of the earth, And My right hand hath spread out the heavens; When I call unto them, They stand up together.,I have declared the former things from of old; Yea, they went forth out of My mouth, and I announced them; Suddenly I did them, and they came to pass.,Yea, thou heardest not; Yea, thou knewest not; Yea, from of old thine ear was not opened; For I knew that thou wouldest deal very treacherously, And wast called a transgressor from the womb.,Thus saith the LORD, thy Redeemer, The Holy One of Israel: I am the LORD thy God, Who teacheth thee for thy profit, Who leadeth thee by the way that thou shouldest go.,Assemble yourselves, all ye, and hear; Which among them hath declared these things? He whom the LORD loveth shall perform His pleasure on Babylon, And show His arm on the Chaldeans.,Therefore I have declared it to thee from of old; Before it came to pass I announced it to thee; Lest thou shouldest say: ‘Mine idol hath done them, And my graven image, and my molten image, hath commanded them.’,Go ye forth from Babylon, Flee ye from the Chaldeans; With a voice of singing Declare ye, tell this, Utter it even to the end of the earth; Say ye: ‘The LORD hath redeemed His servant Jacob.,For they call themselves of the holy city, And stay themselves upon the God of Israel, The LORD of hosts is His name.,Because I knew that thou art obstinate, And thy neck is an iron sinew, and thy brow brass;,Hearken unto Me, O Jacob, And Israel My called: I am He; I am the first, I also am the last.,Behold, I have refined thee, but not as silver; I have tried thee in the furnace of affliction.,There is no peace, Saith the LORD concerning the wicked.,Oh that thou wouldest hearken to My commandments! Then would thy peace be as a river, And thy righteousness as the waves of the sea;,Hear ye this, O house of Jacob, Who are called by the name of Israel, And are come forth out of the fountain of Judah; Who swear by the name of the LORD, And make mention of the God of Israel, But not in truth, nor in righteousness. 49 Thus saith the LORD: In an acceptable time have I answered thee, And in a day of salvation have I helped thee; And I will preserve thee, and give thee For a covet of the people, To raise up the land, To cause to inherit the desolate heritages;,But Zion said: ‘The LORD hath forsaken me, And the Lord hath forgotten me.’,They shall not hunger nor thirst, Neither shall the heat nor sun smite them; For He that hath compassion on them will lead them, Even by the springs of water will He guide them.,Behold, I have graven thee upon the palms of My hands; Thy walls are continually before Me.,But I said: ‘I have laboured in vain, I have spent my strength for nought and vanity; Yet surely my right is with the LORD, And my recompense with my God.’,And now saith the LORD That formed me from the womb to be His servant, To bring Jacob back to Him, And that Israel be gathered unto Him— For I am honourable in the eyes of the LORD, And my God is become my strength—,Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee.,And I will feed them that oppress thee with their own flesh; And they shall be drunken with their own blood, as with sweet wine; And all flesh shall know that I the LORD am thy Saviour, And thy Redeemer, the Mighty One of Jacob.,The children of thy bereavement Shall yet say in thine ears: ‘The place is too strait for me; Give place to me that I may dwell.’,Sing, O heavens, and be joyful, O earth, And break forth into singing, O mountains; For the LORD hath comforted His people, And hath compassion upon His afflicted.,Thus saith the Lord GOD: Behold, I will lift up My hand to the nations, And set up Mine ensign to the peoples, And they shall bring thy sons in their bosom, And thy daughters shall be carried upon their shoulders.,Saying to the prisoners: ‘Go forth’; To them that are in darkness: ‘Show yourselves’; They shall feed in the ways, And in all high hills shall be their pasture;,Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee.,Shall the prey be taken from the mighty, Or the captives of the victorious be delivered?,And He said unto me: ‘Thou art My servant, Israel, in whom I will be glorified.’,And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;,But thus saith the LORD: Even the captives of the mighty shall be taken away, And the prey of the terrible shall be delivered; And I will contend with him that contendeth with thee, And I will save thy children.,Lift up thine eyes round about, and behold: All these gather themselves together, and come to thee. As I live, saith the LORD, Thou shalt surely clothe thee with them all as with an ornament, And gird thyself with them, like a bride.,Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’,Behold, these shall come from far; And, lo, these from the north and from the west, And these from the land of Sinim.,And I will make all My mountains a way, And My highways shall be raised on high.,And kings shall be thy foster-fathers, And their queens thy nursing mothers; They shall bow down to thee with their face to the earth, And lick the dust of thy feet; And thou shalt know that I am the LORD, For they shall not be ashamed that wait for Me.,Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;,Thy children make haste; Thy destroyers and they that made thee waste shall go forth from thee.,For thy waste and thy desolate places And thy land that hath been destroyed— Surely now shalt thou be too strait for the inhabitants, And they that swallowed thee up shall be far away.,Then shalt thou say in thy heart: ‘Who hath begotten me these, Seeing I have been bereaved of my children, and am solitary, An exile, and wandering to and fro? And who hath brought up these? Behold, I was left alone; These, where were they?’ 50 Who is among you that feareth the LORD, That obeyeth the voice of His servant? Though he walketh in darkness, And hath no light, Let him trust in the name of the LORD, And stay upon his God.,Behold, the Lord GOD will help me; Who is he that shall condemn me? Behold, they all shall wax old as a garment, The moth shall eat them up.,The Lord GOD hath opened mine ear, And I was not rebellious, Neither turned away backward.,He is near that justifieth me; Who will contend with me? let us stand up together; Who is mine adversary? let him come near to me.,Behold, all ye that kindle a fire, That gird yourselves with firebrands, Begone in the flame of your fire, And among the brands that ye have kindled. This shall ye have of My hand; Ye shall lie down in sorrow.,I clothe the heavens with blackness, And I make sackcloth their covering.,I gave my back to the smiters, And my checks to them that plucked off the hair; I hid not my face from shame and spitting.,The Lord GOD hath given me The tongue of them that are taught, That I should know how to sustain with words him that is weary; He wakeneth morning by morning, He wakeneth mine ear To hear as they that are taught.,Wherefore, when I came, was there no man? When I called, was there none to answer? Is My hand shortened at all, that it cannot redeem? Or have I no power to deliver? Behold, at My rebuke I dry up the sea, I make the rivers a wilderness; Their fish become foul, because there is no water, And die for thirst.,For the Lord GOD will help me; Therefore have I not been confounded; Therefore have I set my face like a flint, And I know that I shall not be ashamed.,Thus saith the LORD: Where is the bill of your mother’s divorcement, Wherewith I have put her away? Or which of My creditors is it To whom I have sold you? Behold, for your iniquities were ye sold, And for your transgressions was your mother put away. 51 I, even I, am He that comforteth you: Who art thou, that thou art afraid of man that shall die, And of the son of man that shall be made as grass;,Hearken to Me, ye that follow after righteousness, Ye that seek the LORD; Look unto the rock whence ye were hewn, And to the hole of the pit whence ye were digged.,These two things are befallen thee; Who shall bemoan thee? Desolation and destruction, And the famine and the sword; How shall I comfort thee?,Attend unto Me, O My people, And give ear unto Me, O My nation; For instruction shall go forth from Me, And My right on a sudden for a light of the peoples.,Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?,For the moth shall eat them up like a garment, And the worm shall eat them like wool; But My favour shall be for ever, And My salvation unto all generations.,He that is bent down shall speedily be loosed; And he shall not go down dying into the pit, Neither shall his bread fail.,Therefore hear now this, thou afflicted, And drunken, but not with wine;,For I am the LORD thy God, Who stirreth up the sea, that the waves thereof roar; The LORD of hosts is His name.,For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody.,Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?,There is none to guide her Among all the sons whom she hath brought forth; Neither is there any that taketh her by the hand of all the sons that she hath brought up.,And hast forgotten the LORD thy Maker, That stretched forth the heavens, And laid the foundations of the earth; And fearest continually all the day Because of the fury of the oppressor, As he maketh ready to destroy? And where is the fury of the oppressor?,Thy sons have fainted, they lie at the head of all the streets, As an antelope in a net; They are full of the fury of the LORD, The rebuke of thy God.,And I have put My words in thy mouth, And have covered thee in the shadow of My hand, That I may plant the heavens, And lay the foundations of the earth, And say unto Zion: ‘Thou art My people.’,And the ransomed of the LORD shall return, And come with singing unto Zion, And everlasting joy shall be upon their heads; They shall obtain gladness and joy, And sorrow and sighing shall flee away.,Hearken unto Me, ye that know righteousness, The people in whose heart is My law; Fear ye not the taunt of men, Neither be ye dismayed at their revilings.,Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many.,My favour is near, My salvation is gone forth, And Mine arms shall judge the peoples; The isles shall wait for Me, And on Mine arm shall they trust.,Lift up your eyes to the heavens, And look upon the earth beneath; For the heavens shall vanish away like smoke, And the earth shall wax old like a garment, And they that dwell therein shall die in like manner; But My salvation shall be for ever, And My favour shall not be abolished.,Awake, awake, Stand up, O Jerusalem, That hast drunk at the hand of the LORD The cup of His fury; Thou hast drunken the beaker, even the cup of staggering, And drained it.,Thus saith thy Lord the LORD, And thy God that pleadeth the cause of His people: Behold, I have taken out of thy hand The cup of staggering; The beaker, even the cup of My fury, Thou shalt no more drink it again;,And I will put it into the hand of them that afflict thee; That have said to thy soul: ‘Bow down, that we may go over’; And thou hast laid thy back as the ground, And as the street, to them that go over. 52 According as many were appalled at thee— So marred was his visage unlike that of a man, And his form unlike that of the sons of men—,How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’,Break forth into joy, sing together, Ye waste places of Jerusalem; For the LORD hath comforted His people, He hath redeemed Jerusalem.,For thus saith the LORD: Ye were sold for nought; And ye shall be redeemed without money.,Therefore My people shall know My name; Therefore they shall know in that day That I, even He that spoke, behold, here I am.,For ye shall not go out in haste, Neither shall ye go by flight; For the LORD will go before you, And the God of Israel will be your rearward.,The LORD hath made bare His holy arm In the eyes of all the nations; And all the ends of the earth shall see The salvation of our God.,Awake, awake, Put on thy strength, O Zion; Put on thy beautiful garments, O Jerusalem, the holy city; For henceforth there shall no more come into thee The uncircumcised and the unclean.,Shake thyself from the dust; Arise, and sit down, O Jerusalem; Loose thyself from the bands of thy neck, O captive daughter of Zion.,Now therefore, what do I here, saith the LORD, Seeing that My people is taken away for nought? They that rule over them do howl, saith the LORD, And My name continually all the day is blasphemed.,Hark, thy watchmen! they lift up the voice, Together do they sing; For they shall see, eye to eye, The LORD returning to Zion.,Depart ye, depart ye, go ye out from thence, Touch no unclean thing; Go ye out of the midst of her; be ye clean, Ye that bear the vessels of the LORD.,Behold, My servant shall prosper, He shall be exalted and lifted up, and shall be very high.,So shall he startle many nations, Kings shall shut their mouths because of him; From that which had not been told them shall they see, And that which they had not heard shall they perceive.,For thus saith the Lord GOD: My people went down aforetime into Egypt to sojourn there; And the Assyrian oppressed them without cause.' "53 But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed.,Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:,Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted.,He was despised, and forsaken of men, A man of pains, and acquainted with disease, And as one from whom men hide their face: He was despised, and we esteemed him not.,Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors.,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.’,By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due.,All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all.,'Who would have believed our report? And to whom hath the arm of the LORD been revealed?,of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear.,He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth.,For he shot up right forth as a sapling, And as a root out of a dry ground; He had no form nor comeliness, that we should look upon him, Nor beauty that we should delight in him." '54 For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited.,For a small moment have I forsaken thee; But with great compassion will I gather thee.,Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes.,For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God.,For this is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee, nor rebuke thee.,Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more.,Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD.,Behold, I have created the smith That bloweth the fire of coals, And bringeth forth a weapon for his work; And I have created the waster to destroy.,And I will make thy pinnacles of rubies, and thy gates of carbuncles, and all thy border of precious stones.,For the mountains may depart, and the hills be removed; but My kindness shall not depart from thee, neither shall My covet of peace be removed, saith the LORD that hath compassion on thee.,Behold, they may gather together, but not by Me; Whosoever shall gather together against thee shall fall because of thee.,And all thy children shall be taught of the LORD; and great shall be the peace of thy children.,In a little wrath I hid My face from thee for a moment; But with everlasting kindness will I have compassion on thee, Saith the LORD thy Redeemer.,No weapon that is formed against thee shall prosper; And every tongue that shall rise against thee in judgment thou shalt condemn. This is the heritage of the servants of the LORD, And their due reward from Me, saith the LORD.,In righteousness shalt thou be established; be thou far from oppression, for thou shalt not fear, And from ruin, for it shall not come near thee.,For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called.,O thou afflicted, tossed with tempest, and not comforted, behold, I will set thy stones in fair colours, And lay thy foundations with sapphires. 55 For My thoughts are not your thoughts, Neither are your ways My ways, saith the LORD.,Behold, I have given him for a witness to the peoples, A prince and commander to the peoples.,For ye shall go out with joy, And be led forth with peace; The mountains and the hills shall break forth before you into singing, And all the trees of the field shall clap their hands.,Wherefore do ye spend money for that which is not bread? And your gain for that which satisfieth not? Hearken diligently unto Me, and eat ye that which is good, And let your soul delight itself in fatness.,Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David.,Behold, thou shalt call a nation that thou knowest not, And a nation that knew not thee shall run unto thee; Because of the LORD thy God, And for the Holy One of Israel, for He hath glorified thee.,Let the wicked forsake his way, And the man of iniquity his thoughts; And let him return unto the LORD, and He will have compassion upon him, And to our God, for He will abundantly pardon,Instead of the thorn shall come up the cypress, And instead of the brier shall come up the myrtle; And it shall be to the LORD for a memorial, For an everlasting sign that shall not be cut off.,Seek ye the LORD while He may be found, Call ye upon Him while He is near;,For as the rain cometh down and the snow from heaven, And returneth not thither, Except it water the earth, And make it bring forth and bud, And give seed to the sower and bread to the eater;,So shall My word be that goeth forth out of My mouth: It shall not return unto Me void, Except it accomplish that which I please, And make the thing whereto I sent it prosper.,For as the heavens are higher than the earth, So are My ways higher than your ways, And My thoughts than your thoughts.,Ho, every one that thirsteth, come ye for water, And he that hath no money; Come ye, buy, and eat; Yea, come, buy wine and milk Without money and without price.63.5 And I looked, and there was none to help, and I beheld in astonishment, and there was none to uphold; therefore Mine own arm brought salvation unto Me, And My fury, it upheld Me.
63.10
But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them.
65.11
But ye that forsake the LORD, That forget My holy mountain, That prepare a table for Fortune, And that offer mingled wine in full measure unto Destiny, ' None
15. Hesiod, Works And Days, 336 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Logos (God the Word) • discrepancy, between words and deeds

 Found in books: Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 83, 84; MacDougall (2022), Philosophy at the Festival: The Festal Orations of Gregory of Nazianzus and the Classical Tradition. 34

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336 κὰδ δύναμιν δʼ ἔρδειν ἱέρʼ ἀθανάτοισι θεοῖσιν'' None
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336 Should not be seized – god-sent, it’s better far.'' None
16. Homer, Iliad, 1.5-1.7, 3.156-3.160, 14.165, 14.195-14.196, 14.219, 14.274, 14.337, 17.201-17.208, 21.150, 21.252-21.253 (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • Orphic ‘pass-words’ • Orphic ‘pass-words’, Pelinna • Orphic ‘pass-words’, Pella/Dion • Orphic ‘pass-words’, Pharsalos • Orphic ‘pass-words’, Thurii • discrepancy, between words and deeds • language and style, Book of Judith, key words and internal echoes • word • words • words, opposed to deeds

 Found in books: Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 141, 171; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 45, 46, 54, 56, 73, 101, 161, 264, 279, 283; Gera (2014), Judith, 338; Kirichenko (2022), Greek Literature and the Ideal: The Pragmatics of Space from the Archaic to the Hellenistic Age, 76, 78, 81; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33, 36, 42

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1.5 οἰωνοῖσί τε πᾶσι, Διὸς δʼ ἐτελείετο βουλή, 1.6 ἐξ οὗ δὴ τὰ πρῶτα διαστήτην ἐρίσαντε 1.7 Ἀτρεΐδης τε ἄναξ ἀνδρῶν καὶ δῖος Ἀχιλλεύς.
3.156
οὐ νέμεσις Τρῶας καὶ ἐϋκνήμιδας Ἀχαιοὺς 3.157 τοιῇδʼ ἀμφὶ γυναικὶ πολὺν χρόνον ἄλγεα πάσχειν· 3.158 αἰνῶς ἀθανάτῃσι θεῇς εἰς ὦπα ἔοικεν· 3.159 ἀλλὰ καὶ ὧς τοίη περ ἐοῦσʼ ἐν νηυσὶ νεέσθω, 3.160 μηδʼ ἡμῖν τεκέεσσί τʼ ὀπίσσω πῆμα λίποιτο.
14.165
χεύῃ ἐπὶ βλεφάροισιν ἰδὲ φρεσὶ πευκαλίμῃσι.
14.195
αὔδα ὅ τι φρονέεις· τελέσαι δέ με θυμὸς ἄνωγεν, 14.196 εἰ δύναμαι τελέσαι γε καὶ εἰ τετελεσμένον ἐστίν.
14.219
τῆ νῦν τοῦτον ἱμάντα τεῷ ἐγκάτθεο κόλπῳ
14.274
μάρτυροι ὦσʼ οἳ ἔνερθε θεοὶ Κρόνον ἀμφὶς ἐόντες,
14.337
ἀλλʼ εἰ δή ῥʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ,
17.201
ἆ δείλʼ οὐδέ τί τοι θάνατος καταθύμιός ἐστιν 17.202 ὃς δή τοι σχεδὸν εἶσι· σὺ δʼ ἄμβροτα τεύχεα δύνεις 17.203 ἀνδρὸς ἀριστῆος, τόν τε τρομέουσι καὶ ἄλλοι· 17.204 τοῦ δὴ ἑταῖρον ἔπεφνες ἐνηέα τε κρατερόν τε, 17.205 τεύχεα δʼ οὐ κατὰ κόσμον ἀπὸ κρατός τε καὶ ὤμων 17.206 εἵλευ· ἀτάρ τοι νῦν γε μέγα κράτος ἐγγυαλίξω, 17.207 τῶν ποινὴν ὅ τοι οὔ τι μάχης ἐκνοστήσαντι 17.208 δέξεται Ἀνδρομάχη κλυτὰ τεύχεα Πηλεΐωνος.
21.150
τίς πόθεν εἰς ἀνδρῶν ὅ μευ ἔτλης ἀντίος ἐλθεῖν;
21.252
αἰετοῦ οἴματʼ ἔχων μέλανος τοῦ θηρητῆρος, 21.253 ὅς θʼ ἅμα κάρτιστός τε καὶ ὤκιστος πετεηνῶν·'' None
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1.5 The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment, " "
1.5
from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " "1.7 from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles.Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish, " 3.156 oftly they spake winged words one to another:Small blame that Trojans and well-greaved Achaeans should for such a woman long time suffer woes; wondrously like is she to the immortal goddesses to look upon. But even so, for all that she is such an one, let her depart upon the ships, 3.160 neither be left here to be a bane to us and to our children after us. So they said, but Priam spake, and called Helen to him:Come hither, dear child, and sit before me, that thou mayest see thy former lord and thy kinsfolk and thy people—thou art nowise to blame in my eyes; it is the gods, methinks, that are to blame,
14.165
upon his eyelids and his cunning mind. So she went her way to her chamber, that her dear son Hephaestus had fashioned for her, and had fitted strong doors to the door-posts with a secret bolt, that no other god might open. Therein she entered, and closed the bright doors.
14.195
peak what is in thy mind; my heart bids me fulfill it, if fulfill it I can, and it is a thing that hath fulfillment. Then with crafty thought spake to her queenly Hera:Give me now love and desire, wherewith thou art wont to subdue all immortals and mortal men.
14.219
curiously-wrought, wherein are fashioned all manner of allurements; therein is love, therein desire, therein dalliance—beguilement that steals the wits even of the wise. This she laid in her hands, and spake, and addressed her:Take now and lay in thy bosom this zone,
14.274
So spake she, and Sleep waxed glad, and made answer saying:Come now, swear to me by the inviolable water of Styx, and with one hand lay thou hold of the bounteous earth, and with the other of the shimmering sea, that one and all they may be witnesses betwixt us twain, even the gods that are below with Cronos, ' "
14.337
Then verily could not I arise from the couch and go again to thy house; that were a shameful thing. But if thou wilt, and it is thy heart's good pleasure, thou hast a chamber, that thy dear son Hephaestus fashioned for thee, and fitted strong doors upon the door-posts. " 17.201 he shook his head, and thus he spake unto his own heart:Ah, poor wretch, death verily is not in thy thoughts, that yet draweth nigh thee; but thou art putting upon thee the immortal armour of a princely man before whom others besides thee are wont to quail. His comrade, kindly and valiant, hast thou slain, 17.205 and in unseemly wise hast stripped the armour from his head and shoulders. Howbeit for this present will I vouch-safe thee great might, in recompense for this—that in no wise shalt thou return from out the battle for Andromache to receive from thee the glorious armour of the son of Peleus.
21.150
Who among men art thou, and from whence, that thou darest come forth against me? Unhappy are they whose children face my might. Then spake unto him the glorious son of Pelegon:Great-souled son of Peleus, wherefore enquirest thou of my lineage? I come from deep-soiled Paeonia, a land afar,
21.252
goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast 21.253 goodly Achilles from his labour, and ward off ruin from the Trojans. But the son of Peleus rushed back as far as a spear-cast with the swoop of a black eagle, the mighty hunter, that is alike the strongest and swiftest of winged things; like him he darted, and upon his breast '" None
17. None, None, nan (8th cent. BCE - 7th cent. BCE)
 Tagged with subjects: • language and style, Book of Judith, key words and internal echoes • understanding of misfortune, through words, relating to Oedipus • voluntary (hekôn), meaning of the word • word play • word-pairs • words

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 131; Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 96, 101, 209; Gera (2014), Judith, 338; Laks (2022), Plato's Second Republic: An Essay on the Laws. Princeton: Princeton University Press, 2022 216; Meinel (2015), Pollution and Crisis in Greek Tragedy, 56

18. Hebrew Bible, Ezekiel, 1.26 (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Logos, Word • Words of the Luminaries

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 123; Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 261

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1.26 וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃'' None
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1.26 And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above.'' None
19. Hebrew Bible, Nehemiah, 1.5-1.11, 9.6, 9.17-9.18, 9.20, 9.30, 9.32-9.36 (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes • word of God

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 251, 252, 257, 275, 284, 288, 292, 297, 304; Gera (2014), Judith, 299; Levison (2009), Filled with the Spirit, 44, 243; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 169

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1.5 וָאֹמַר אָנָּא יְהוָה אֱלֹהֵי הַשָּׁמַיִם הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וָחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 1.6 תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת וְעֵינֶיךָ פְתֻוּחוֹת לִשְׁמֹעַ אֶל־תְּפִלַּת עַבְדְּךָ אֲשֶׁר אָנֹכִי מִתְפַּלֵּל לְפָנֶיךָ הַיּוֹם יוֹמָם וָלַיְלָה עַל־בְּנֵי יִשְׂרָאֵל עֲבָדֶיךָ וּמִתְוַדֶּה עַל־חַטֹּאות בְּנֵי־יִשְׂרָאֵל אֲשֶׁר חָטָאנוּ לָךְ וַאֲנִי וּבֵית־אָבִי חָטָאנוּ׃ 1.7 חֲבֹל חָבַלְנוּ לָךְ וְלֹא־שָׁמַרְנוּ אֶת־הַמִּצְוֺת וְאֶת־הַחֻקִּים וְאֶת־הַמִּשְׁפָּטִים אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדֶּךָ׃ 1.8 זְכָר־נָא אֶת־הַדָּבָר אֲשֶׁר צִוִּיתָ אֶת־מֹשֶׁה עַבְדְּךָ לֵאמֹר אַתֶּם תִּמְעָלוּ אֲנִי אָפִיץ אֶתְכֶם בָּעַמִּים׃ 1.9 וְשַׁבְתֶּם אֵלַי וּשְׁמַרְתֶּם מִצְוֺתַי וַעֲשִׂיתֶם אֹתָם אִם־יִהְיֶה נִדַּחֲכֶם בִּקְצֵה הַשָּׁמַיִם מִשָּׁם אֲקַבְּצֵם והבואתים וַהֲבִיאוֹתִים אֶל־הַמָּקוֹם אֲשֶׁר בָּחַרְתִּי לְשַׁכֵּן אֶת־שְׁמִי שָׁם׃' '1.11 אָנָּא אֲדֹנָי תְּהִי נָא אָזְנְךָ־קַשֶּׁבֶת אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תְּפִלַּת עֲבָדֶיךָ הַחֲפֵצִים לְיִרְאָה אֶת־שְׁמֶךָ וְהַצְלִיחָה־נָּא לְעַבְדְּךָ הַיּוֹם וּתְנֵהוּ לְרַחֲמִים לִפְנֵי הָאִישׁ הַזֶּה וַאֲנִי הָיִיתִי מַשְׁקֶה לַמֶּלֶךְ׃
9.6
אַתָּה־הוּא יְהוָה לְבַדֶּךָ את אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃
9.17
וַיְמָאֲנוּ לִשְׁמֹעַ וְלֹא־זָכְרוּ נִפְלְאֹתֶיךָ אֲשֶׁר עָשִׂיתָ עִמָּהֶם וַיַּקְשׁוּ אֶת־עָרְפָּם וַיִּתְּנוּ־רֹאשׁ לָשׁוּב לְעַבְדֻתָם בְּמִרְיָם וְאַתָּה אֱלוֹהַּ סְלִיחוֹת חַנּוּן וְרַחוּם אֶרֶךְ־אַפַּיִם וְרַב־וחסד חֶסֶד וְלֹא עֲזַבְתָּם׃ 9.18 אַף כִּי־עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיֹּאמְרוּ זֶה אֱלֹהֶיךָ אֲשֶׁר הֶעֶלְךָ מִמִּצְרָיִם וַיַּעֲשׂוּ נֶאָצוֹת גְּדֹלוֹת׃
9.32
וְעַתָּה אֱלֹהֵינוּ הָאֵל הַגָּדוֹל הַגִּבּוֹר וְהַנּוֹרָא שׁוֹמֵר הַבְּרִית וְהַחֶסֶד אַל־יִמְעַט לְפָנֶיךָ אֵת כָּל־הַתְּלָאָה אֲשֶׁר־מְצָאַתְנוּ לִמְלָכֵינוּ לְשָׂרֵינוּ וּלְכֹהֲנֵינוּ וְלִנְבִיאֵנוּ וְלַאֲבֹתֵינוּ וּלְכָל־עַמֶּךָ מִימֵי מַלְכֵי אַשּׁוּר עַד הַיּוֹם הַזֶּה׃ 9.33 וְאַתָּה צַדִּיק עַל כָּל־הַבָּא עָלֵינוּ כִּי־אֱמֶת עָשִׂיתָ וַאֲנַחְנוּ הִרְשָׁעְנוּ׃ 9.34 וְאֶת־מְלָכֵינוּ שָׂרֵינוּ כֹּהֲנֵינוּ וַאֲבֹתֵינוּ לֹא עָשׂוּ תּוֹרָתֶךָ וְלֹא הִקְשִׁיבוּ אֶל־מִצְוֺתֶיךָ וּלְעֵדְוֺתֶיךָ אֲשֶׁר הַעִידֹתָ בָּהֶם׃ 9.35 וְהֵם בְּמַלְכוּתָם וּבְטוּבְךָ הָרָב אֲשֶׁר־נָתַתָּ לָהֶם וּבְאֶרֶץ הָרְחָבָה וְהַשְּׁמֵנָה אֲשֶׁר־נָתַתָּ לִפְנֵיהֶם לֹא עֲבָדוּךָ וְלֹא־שָׁבוּ מִמַּעַלְלֵיהֶם הָרָעִים׃ 9.36 הִנֵּה אֲנַחְנוּ הַיּוֹם עֲבָדִים וְהָאָרֶץ אֲשֶׁר־נָתַתָּה לַאֲבֹתֵינוּ לֶאֱכֹל אֶת־פִּרְיָהּ וְאֶת־טוּבָהּ הִנֵּה אֲנַחְנוּ עֲבָדִים עָלֶיהָ׃'' None
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1.5 and said: ‘I beseech Thee, O LORD, the God of heaven, the great and awful God, that keepeth covet and mercy with them that love Him and keep His commandments; 1.6 let Thine ear now be attentive, and Thine eyes open, that Thou mayest hearken unto the prayer of Thy servant, which I pray before Thee at this time, day and night, for the children of Israel Thy servants, while I confess the sins of the children of Israel, which we have sinned against Thee; yea, I and my father’s house have sinned. 1.7 We have dealt very corruptly against Thee, and have not kept the commandments, nor the statutes, nor the ordices which Thou didst command Thy servant Moses. 1.8 Remember, I beseech Thee, the word that Thou didst command Thy servant Moses, saying: If ye deal treacherously, I will scatter you abroad among the peoples; 1.9 but if ye return unto Me, and keep My commandments and do them, though your dispersed were in the uttermost part of the heaven, yet will I gather them from thence, and will bring them unto the place that I have chosen to cause My name to dwell there. 1.10 Now these are Thy servants and Thy people, whom Thou hast redeemed by Thy great power, and by Thy strong hand. 1.11 O Lord, I beseech Thee, let now Thine ear be attentive to the prayer of Thy servant, and to the prayer of Thy servants, who delight to fear Thy name; and prosper, I pray Thee, Thy servant this day, and grant him mercy in the sight of this man.’ Now I was cupbearer to the king.
9.6
Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee.
9.17
and refused to hearken, neither were mindful of Thy wonders that Thou didst among them; but hardened their neck, and in their rebellion appointed a captain to return to their bondage; but Thou art a God ready to pardon, gracious and full of compassion, slow to anger, and plenteous in mercy, and forsookest them not. 9.18 Yea, when they had made them a molten calf, and said: ‘This is thy God that brought thee up out of Egypt, and had wrought great provocations;
9.20
Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst.
9.30
Yet many years didst Thou extend mercy unto them, and didst forewarn them by Thy spirit through Thy prophets; yet would they not give ear; therefore gavest Thou them into the hand of the peoples of the lands.
9.32
Now therefore, our God, the great, the mighty, and the awful God, who keepest covet and mercy, let not all the travail seem little before Thee, that hath come upon us, on our kings, on our princes, and on our priests, and on our prophets, and on our fathers, and on all Thy people, since the time of the kings of Assyria unto this day. 9.33 Howbeit Thou art just in all that is come upon us; for Thou hast dealt truly, but we have done wickedly; 9.34 neither have our kings, our princes, our priests, nor our fathers, kept Thy law, nor hearkened unto Thy commandments and Thy testimonies, wherewith Thou didst testify against them. 9.35 For they have not served Thee in their kingdom, and in Thy great goodness that Thou gavest them, and in the large and fat land which Thou gavest before them, neither turned they from their wicked works. 9.36 Behold, we are servants this day, and as for the land that Thou gavest unto our fathers to eat the fruit thereof and the good thereof, behold, we are servants in it.'' None
20. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Logos, Word • Logos, Word, endiathetos/prophorikos • logos/logoi (reason principle, λόγος‎/λόγοι‎) as speech/thought/word

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 176; d'Hoine and Martijn (2017), All From One: A Guide to Proclus, 192

263e καὶ τί διαφέρουσιν ἕκαστα ἀλλήλων. ΘΕΑΙ. δίδου μόνον. ΞΕ. οὐκοῦν διάνοια μὲν καὶ λόγος ταὐτόν· πλὴν ὁ μὲν ἐντὸς τῆς ψυχῆς πρὸς αὑτὴν διάλογος ἄνευ φωνῆς γιγνόμενος τοῦτʼ αὐτὸ ἡμῖν ἐπωνομάσθη, διάνοια; ΘΕΑΙ. πάνυ μὲν οὖν. ΞΕ. τὸ δέ γʼ ἀπʼ ἐκείνης ῥεῦμα διὰ τοῦ στόματος ἰὸν μετὰ φθόγγου κέκληται λόγος; ΘΕΑΙ. ἀληθῆ. ΞΕ. καὶ μὴν ἐν λόγοις γε αὖ ἴσμεν ἐνὸν— ΘΕΑΙ. τὸ ποῖον; ΞΕ. φάσιν τε καὶ ἀπόφασιν. ΘΕΑΙ. ἴσμεν.'' None263e and the several differences between them. Theaet. Give me an opportunity. Str. Well, then, thought and speech are the same; only the former, which is a silent inner conversation of the soul with itself, has been given the special name of thought. Is not that true? Theaet. Certainly. Str. But the stream that flows from the soul in vocal utterance through the mouth has the name of speech? Theaet. True. Str. And in speech we know there is just— Theaet. What? Str. Affirmation and negation Theaet. Yes, we know that.'' None
21. Sophocles, Oedipus The King, 96-101, 350-353, 367, 397-398, 1012, 1382-1384 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • hagneia, of words • understanding of misfortune, through words, characters struggling for • understanding of misfortune, through words, provided by concept of pollution • understanding of misfortune, through words, relating to Oedipus • word play

 Found in books: Meinel (2015), Pollution and Crisis in Greek Tragedy, 52, 53, 54, 56, 58, 65, 66, 67, 68; Petrovic and Petrovic (2016), Inner Purity and Pollution in Greek Religion, 180

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96 I will tell you what I heard from the god. Phoebus our lord clearly commands us to drive out the defilement which he said was harbored in this land, and not to nourish it so that it cannot be healed. Oedipu 99 With what sort of purification? What is the manner of the misfortune? Creon 100 By banishing the man, or by paying back bloodshed with bloodshed, since it is this blood which brings the tempest on our city. Oedipu'101 By banishing the man, or by paying back bloodshed with bloodshed, since it is this blood which brings the tempest on our city. Oedipu
350
In truth? I order you to abide by you own decree, and from this day forth not to speak to these men or to me: you are the accursed defiler of this land. Oedipu
367
I say that you have been living in unguessed shame with your closest kin, and do not see into what woe you have fallen. Oedipu
397
and you were discovered not to have this art, either from birds, or known from some god. But rather I, Oedipus the ignorant, stopped her, having attained the answer through my wit alone, untaught by birds. It is I whom you are trying to oust, assuming that
1012
Lest you acquire some pollution from your parents? Oedipu
1382
I, noblest of the sons of Thebes—have doomed myself to know them no more by commanding that all should reject the impious one, the one whom the gods have revealed as unholy, a member of Laius’ own race! After bearing such a stain upon myself, ' None
22. None, None, nan (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Orphic ‘pass-words’ • Orphic ‘pass-words’, Pelinna • Orphic ‘pass-words’, Pella/Dion • Orphic ‘pass-words’, Thurii • passwords/tokens

 Found in books: Graf and Johnston (2007), Ritual texts for the afterlife: Orpheus and the Bacchic Gold Tablets, 154; Waldner et al. (2016), Burial Rituals, Ideas of Afterlife, and the Individual in the Hellenistic World and the Roman Empire, 33

23. Hebrew Bible, Daniel, 9.4-9.20 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Words of the Luminaries • language and style, Book of Judith, key words and internal echoes • words for prayer, προσευχή

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 284; Gera (2014), Judith, 299; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73

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9.4 וָאֶתְפַּלְלָה לַיהוָה אֱלֹהַי וָאֶתְוַדֶּה וָאֹמְרָה אָנָּא אֲדֹנָי הָאֵל הַגָּדוֹל וְהַנּוֹרָא שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מִצְוֺתָיו׃ 9.5 חָטָאנוּ וְעָוִינוּ והרשענו הִרְשַׁעְנוּ וּמָרָדְנוּ וְסוֹר מִמִּצְוֺתֶךָ וּמִמִּשְׁפָּטֶיךָ׃ 9.6 וְלֹא שָׁמַעְנוּ אֶל־עֲבָדֶיךָ הַנְּבִיאִים אֲשֶׁר דִּבְּרוּ בְּשִׁמְךָ אֶל־מְלָכֵינוּ שָׂרֵינוּ וַאֲבֹתֵינוּ וְאֶל כָּל־עַם הָאָרֶץ׃ 9.7 לְךָ אֲדֹנָי הַצְּדָקָה וְלָנוּ בֹּשֶׁת הַפָּנִים כַּיּוֹם הַזֶּה לְאִישׁ יְהוּדָה וּלְיוֹשְׁבֵי יְרוּשָׁלִַם וּלְכָל־יִשְׂרָאֵל הַקְּרֹבִים וְהָרְחֹקִים בְּכָל־הָאֲרָצוֹת אֲשֶׁר הִדַּחְתָּם שָׁם בְּמַעֲלָם אֲשֶׁר מָעֲלוּ־בָךְ׃ 9.8 יְהוָה לָנוּ בֹּשֶׁת הַפָּנִים לִמְלָכֵינוּ לְשָׂרֵינוּ וְלַאֲבֹתֵינוּ אֲשֶׁר חָטָאנוּ לָךְ׃ 9.9 לַאדֹנָי אֱלֹהֵינוּ הָרַחֲמִים וְהַסְּלִחוֹת כִּי מָרַדְנוּ בּוֹ׃' '9.11 וְכָל־יִשְׂרָאֵל עָבְרוּ אֶת־תּוֹרָתֶךָ וְסוֹר לְבִלְתִּי שְׁמוֹעַ בְּקֹלֶךָ וַתִּתַּךְ עָלֵינוּ הָאָלָה וְהַשְּׁבֻעָה אֲשֶׁר כְּתוּבָה בְּתוֹרַת מֹשֶׁה עֶבֶד־הָאֱלֹהִים כִּי חָטָאנוּ לוֹ׃ 9.12 וַיָּקֶם אֶת־דבריו דְּבָרוֹ אֲשֶׁר־דִּבֶּר עָלֵינוּ וְעַל שֹׁפְטֵינוּ אֲשֶׁר שְׁפָטוּנוּ לְהָבִיא עָלֵינוּ רָעָה גְדֹלָה אֲשֶׁר לֹא־נֶעֶשְׂתָה תַּחַת כָּל־הַשָּׁמַיִם כַּאֲשֶׁר נֶעֶשְׂתָה בִּירוּשָׁלִָם׃ 9.13 כַּאֲשֶׁר כָּתוּב בְּתוֹרַת מֹשֶׁה אֵת כָּל־הָרָעָה הַזֹּאת בָּאָה עָלֵינוּ וְלֹא־חִלִּינוּ אֶת־פְּנֵי יְהוָה אֱלֹהֵינוּ לָשׁוּב מֵעֲוֺנֵנוּ וּלְהַשְׂכִּיל בַּאֲמִתֶּךָ׃ 9.14 וַיִּשְׁקֹד יְהוָה עַל־הָרָעָה וַיְבִיאֶהָ עָלֵינוּ כִּי־צַדִּיק יְהוָה אֱלֹהֵינוּ עַל־כָּל־מַעֲשָׂיו אֲשֶׁר עָשָׂה וְלֹא שָׁמַעְנוּ בְּקֹלוֹ׃ 9.15 וְעַתָּה אֲדֹנָי אֱלֹהֵינוּ אֲשֶׁר הוֹצֵאתָ אֶת־עַמְּךָ מֵאֶרֶץ מִצְרַיִם בְּיָד חֲזָקָה וַתַּעַשׂ־לְךָ שֵׁם כַּיּוֹם הַזֶּה חָטָאנוּ רָשָׁעְנוּ׃ 9.16 אֲדֹנָי כְּכָל־צִדְקֹתֶךָ יָשָׁב־נָא אַפְּךָ וַחֲמָתְךָ מֵעִירְךָ יְרוּשָׁלִַם הַר־קָדְשֶׁךָ כִּי בַחֲטָאֵינוּ וּבַעֲוֺנוֹת אֲבֹתֵינוּ יְרוּשָׁלִַם וְעַמְּךָ לְחֶרְפָּה לְכָל־סְבִיבֹתֵינוּ׃ 9.17 וְעַתָּה שְׁמַע אֱלֹהֵינוּ אֶל־תְּפִלַּת עַבְדְּךָ וְאֶל־תַּחֲנוּנָיו וְהָאֵר פָּנֶיךָ עַל־מִקְדָּשְׁךָ הַשָּׁמֵם לְמַעַן אֲדֹנָי׃ 9.18 הַטֵּה אֱלֹהַי אָזְנְךָ וּשֲׁמָע פקחה פְּקַח עֵינֶיךָ וּרְאֵה שֹׁמְמֹתֵינוּ וְהָעִיר אֲשֶׁר־נִקְרָא שִׁמְךָ עָלֶיהָ כִּי לֹא עַל־צִדְקֹתֵינוּ אֲנַחְנוּ מַפִּילִים תַּחֲנוּנֵינוּ לְפָנֶיךָ כִּי עַל־רַחֲמֶיךָ הָרַבִּים׃ 9.19 אֲדֹנָי שְׁמָעָה אֲדֹנָי סְלָחָה אֲדֹנָי הַקֲשִׁיבָה וַעֲשֵׂה אַל־תְּאַחַר לְמַעֲנְךָ אֱלֹהַי כִּי־שִׁמְךָ נִקְרָא עַל־עִירְךָ וְעַל־עַמֶּךָ׃'' None
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9.4 And I prayed unto the LORD my God, and made confession, and said: ‘O Lord, the great and awful God, who keepest covet and mercy with them that love Thee and keep Thy commandments, 9.5 we have sinned, and have dealt iniquitously, and have done wickedly, and have rebelled, and have turned aside from Thy commandments and from Thine ordices; 9.6 neither have we hearkened unto Thy servants the prophets, that spoke in Thy name to our kings, our princes, and our fathers, and to all the people of the land. 9.7 Unto Thee, O Lord, belongeth righteousness, but unto us confusion of face, as at this day; to the men of Judah, and to the inhabitants of Jerusalem, and unto all Israel, that are near, and that are far off, through all the countries whither Thou hast driven them, because they dealt treacherously with Thee. 9.8 O LORD, to us belongeth confusion of face, to our kings, to our princes, and to our fathers, because we have sinned against Thee. 9.9 To the Lord our God belong compassions and forgivenesses; for we have rebelled against Him; 9.10 neither have we hearkened to the voice of the LORD our God, to walk in His laws, which He set before us by His servants the prophets. . 9.11 Yea, all Israel have transgressed Thy law, and have turned aside, so as not to hearken to Thy voice; and so there hath been poured out upon us the curse and the oath that is written in the Law of Moses the servant of God; for we have sinned against Him. 9.12 And He hath confirmed His word, which He spoke against us, and against our judges that judged us, by bringing upon us a great evil; so that under the whole heaven hath not been done as hath been done upon Jerusalem. 9.13 As it is written in the Law of Moses, all this evil is come upon us; yet have we not entreated the favour of the LORD our God, that we might turn from our iniquities, and have discernment in Thy truth. 9.14 And so the LORD hath watched over the evil, and brought it upon us; for the LORD our God is righteous in all His works which He hath done, and we have not hearkened to His voice. 9.15 And now, O Lord our God, that hast brought Thy people forth out of the land of Egypt with a mighty hand, and hast gotten Thee renown, as at this day; we have sinned, we have done wickedly. 9.16 O Lord, according to all Thy righteousness, let Thine anger and Thy fury, I pray Thee, be turned away from Thy city Jerusalem, Thy holy mountain; because for our sins, and for the iniquities of our fathers, Jerusalem and Thy people are become a reproach to all that are about us. 9.17 Now therefore, O our God, hearken unto the prayer of Thy servant, and to his supplications, and cause Thy face to shine upon Thy sanctuary that is desolate, for the Lord’s sake. 9.18 O my God, incline Thine ear, and hear; open Thine eyes, and behold our desolations, and the city upon which Thy name is called; for we do not present our supplications before Thee because of our righteousness, but because of Thy great compassions. 9.19 O Lord, hear, O Lord, forgive, O Lord, attend and do, defer not; for Thine own sake, O my God, because Thy name is called upon Thy city and Thy people.’ 9.20 And while I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the LORD my God for the holy mountain of my God;'' None
24. Septuagint, 1 Maccabees, 7.47 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Love, of Vain Words • Style, Linguistic and Literary, Word Play • language and style, Book of Judith, key words and internal echoes

 Found in books: Gera (2014), Judith, 317, 432; Schwartz (2008), 2 Maccabees, 510; Stuckenbruck (2007), 1 Enoch 91-108, 369

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7.47 Then the Jews seized the spoils and the plunder, and they cut off Nicanors head and the right hand which he so arrogantly stretched out, and brought them and displayed them just outside Jerusalem.'' None
25. Septuagint, 2 Maccabees, 5.26, 9.4, 9.7, 9.11, 11.4, 15.30, 15.32-15.35 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • Style, Linguistic and Literary, Word Play • language and style, Book of Judith, key words and internal echoes

 Found in books: Gera (2014), Judith, 236, 241, 317, 432; Schwartz (2008), 2 Maccabees, 80, 81, 93, 398, 510

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5.26 He put to the sword all those who came out to see them, then rushed into the city with his armed men and killed great numbers of people.'" "
9.4
Transported with rage, he conceived the idea of turning upon the Jews the injury done by those who had put him to flight; so he ordered his charioteer to drive without stopping until he completed the journey. But the judgment of heaven rode with him! For in his arrogance he said, 'When I get there I will make Jerusalem a cemetery of Jews.'" "
9.7
Yet he did not in any way stop his insolence, but was even more filled with arrogance, breathing fire in his rage against the Jews, and giving orders to hasten the journey. And so it came about that he fell out of his chariot as it was rushing along, and the fall was so hard as to torture every limb of his body.'" "
9.11
Then it was that, broken in spirit, he began to lose much of his arrogance and to come to his senses under the scourge of God, for he was tortured with pain every moment.'" "
11.4
He took no account whatever of the power of God, but was elated with his ten thousands of infantry, and his thousands of cavalry, and his eighty elephants.'" "
15.30
And the man who was ever in body and soul the defender of his fellow citizens, the man who maintained his youthful good will toward his countrymen, ordered them to cut off Nicanor's head and arm and carry them to Jerusalem.'" "
15.32
He showed them the vile Nicanor's head and that profane man's arm, which had been boastfully stretched out against the holy house of the Almighty;'" '15.33 and he cut out the tongue of the ungodly Nicanor and said that he would give it piecemeal to the birds and hang up these rewards of his folly opposite the sanctuary."' "15.34 And they all, looking to heaven, blessed the Lord who had manifested himself, saying, 'Blessed is he who has kept his own place undefiled.'" "15.35 And he hung Nicanor's head from the citadel, a clear and conspicuous sign to every one of the help of the Lord.'"" None
26. Septuagint, Ecclesiasticus (Siracides), 2.12-2.13, 6.34, 8.9, 23.4, 35.17, 50.17 (2nd cent. BCE - 2nd cent. BCE)
 Tagged with subjects: • God, Word of • Style, Linguistic and Literary, Rare Words • key word • language and style, Book of Judith, key words and internal echoes • link word • word-pairs • words for prayer, προσκυνέω

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 24, 44, 45, 47, 92, 93, 128, 146, 158, 161, 180; Gera (2014), Judith, 366; Levison (2023), The Greek Life of Adam and Eve. 693, 915; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 77; Schwartz (2008), 2 Maccabees, 31

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2.12 Woe to timid hearts and to slack hands,and to the sinner who walks along two ways! 2.13 My son, if you come forward to serve the Lord,prepare yourself for temptation., Set your heart right and be steadfast,and do not be hasty in time of calamity., Cleave to him and do not depart,that you may be honored at the end of your life., Accept whatever is brought upon you,and in changes that humble you be patient., For gold is tested in the fire,and acceptable men in the furnace of humiliation., Trust in him, and he will help you;make your ways straight, and hope in him., You who fear the Lord, wait for his mercy;and turn not aside, lest you fall., You who fear the Lord, trust in him,and your reward will not fail;, you who fear the Lord, hope for good things,for everlasting joy and mercy., 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?, For the Lord is compassionate and merciful;he forgives sins and saves in time of affliction., Woe to timid hearts and to slack hands,and to the sinner who walks along two ways!, Woe to you who have lost your endurance!What will you do when the Lord punishes you?, Those who fear the Lord will not disobey his words,and those who love him will keep his ways., Those who fear the Lord will seek his approval,and those who love him will be filled with the law., Those who fear the Lord will prepare their hearts,and will humble themselves before him., Let us fall into the hands of the Lord,but not into the hands of men;for as his majesty is,so also is his mercy.
8.9
Do not disregard the discourse of the aged,for they themselves learned from their fathers;because from them you will gain understanding and learn how to give an answer in time of need.
35.17
The prayer of the humble pierces the clouds,and he will not be consoled until it reaches the Lord;he will not desist until the Most High visits him,and does justice for the righteous, and executes judgment.
50.17
Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High.' ' None
27. Septuagint, Judith, 5.12, 9.1, 13.8, 13.15, 13.18, 14.1, 16.17 (2nd cent. BCE - 0th cent. CE)
 Tagged with subjects: • God, Word of • Love, of Vain Words • Style, Linguistic and Literary, Word Play • language and style, Book of Judith, key words and internal echoes • word-pairs • words for prayer, προσευχή

 Found in books: Corley (2002), Ben Sira's Teaching on Friendship, 200; Gera (2014), Judith, 181, 197, 207, 277, 305, 318, 319, 320, 407, 425, 432, 441, 449, 453, 459, 461; Levison (2023), The Greek Life of Adam and Eve. 354; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 73; Schwartz (2008), 2 Maccabees, 510; Stuckenbruck (2007), 1 Enoch 91-108, 369

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5.12 Then they cried out to their God, and he afflicted the whole land of Egypt with incurable plagues; and so the Egyptians drove them out of their sight. ' "
9.1
Then Judith fell upon her face, and put ashes on her head, and uncovered the sackcloth she was wearing; and at the very time when that evening's incense was being offered in the house of God in Jerusalem, Judith cried out to the Lord with a loud voice, and said, " 13.8 And she struck his neck twice with all her might, and severed it from his body.
13.15
Then she took the head out of the bag and showed it to them, and said, "See, here is the head of Holofernes, the commander of the Assyrian army, and here is the canopy beneath which he lay in his drunken stupor. The Lord has struck him down by the hand of a woman.
13.18
And Uzziah said to her, "O daughter, you are blessed by the Most High God above all women on earth; and blessed be the Lord God, who created the heavens and the earth, who has guided you to strike the head of the leader of our enemies.
14.1
Then Judith said to them, "Listen to me, my brethren, and take this head and hang it upon the parapet of your wall.
16.17
Woe to the nations that rise up against my people! The Lord Almighty will take vengeance on them in the day of judgment; fire and worms he will give to their flesh; they shall weep in pain for ever. '' None
28. Septuagint, Wisdom of Solomon, 2.23 (2nd cent. BCE - 1st cent. BCE)
 Tagged with subjects: • Image, Word as Image of God • Words of the Luminaries

 Found in books: Buster (2022), Remembering the Story of Israel Historical Summaries and Memory Formation in Second Temple Judaism. 285; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 178

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2.23 In dishonour was her beauty cast upon the ground.
2.23
for God created man for incorruption,and made him in the image of his own eternity,'' None
29. Horace, Sermones, 1.4.53-1.4.62 (1st cent. BCE - 1st cent. BCE)
 Tagged with subjects: • synthesis/word arrangement • word formation

 Found in books: Hunter (2018), The Measure of Homer: The Ancient Reception of the Iliad, 183, 184; Radicke (2022), Roman Women’s Dress: Literary Sources, Terminology, and Historical Development, 309

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1.4.53 As for the witnesses whom I shall produce for the proof of what I say, they shall be such as are esteemed to be of the greatest reputation for truth, and the most skilful in the knowledge of all antiquity, by the Greeks themselves. I will also show, that those who have written so reproachfully and falsely about us, are to be convicted by what they have written themselves to the contrary.
1.4.53
but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. 1.4.62 but as to the time from the death of Moses till the reign of Artaxerxes, king of Persia, who reigned after Xerxes, the prophets, who were after Moses, wrote down what was done in their times in thirteen books. The remaining four books contain hymns to God, and precepts for the conduct of human life. '' None
30. Philo of Alexandria, On The Cherubim, 127 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image, Word as Image of God • Word, divine

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 93; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 144

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127 And for what reason is it built, except to serve as a shelter and protection? This is the object. Now passing on from these particular buildings, consider the greatest house or city, namely, this world, for you will find that God is the cause of it, by whom it was made. That the materials are the four elements, of which it is composed; that the instrument is the word of God, by means of which it was made; and the object of the building you will find to be the display of the goodness of the Creator. This is the discriminating opinion of men fond of truth, who desire to attain to true and sound knowledge; but they who say that they have gotten anything by means of God, conceive that the cause is the instrument, the Creator namely, and the instrument the cause, namely, the human mind. '' None
31. Philo of Alexandria, On The Creation of The World, 20, 24-25 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image, Word as Image of God • word (logos) • word of God

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 190; Levison (2009), Filled with the Spirit, 147; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 144, 145

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20 As therefore the city, when previously shadowed out in the mind of the man of architectural skill had no external place, but was stamped solely in the mind of the workman, so in the same manner neither can the world which existed in ideas have had any other local position except the divine reason which made them; for what other place could there be for his powers which should be able to receive and contain, I do not say all, but even any single one of them whatever, in its simple form? 24 And if any one were to desire to use more undisguised terms, he would not call the world, which is perceptible only to the intellect, any thing else but the reason of God, already occupied in the creation of the world; for neither is a city, while only perceptible to the intellect, anything else but the reason of the architect, who is already designing to build one perceptible to the external senses, on the model of that which is so only to the intellect-- 25 this is the doctrine of Moses, not mine. Accordingly he, when recording the creation of man, in words which follow, asserts expressly, that he was made in the image of God--and if the image be a part of the image, then manifestly so is the entire form, namely, the whole of this world perceptible by the external senses, which is a greater imitation of the divine image than the human form is. It is manifest also, that the archetypal seal, which we call that world which is perceptible only to the intellect, must itself be the archetypal model, the idea of ideas, the Reason of God. VII. ' None
32. Philo of Alexandria, On The Special Laws, 1.81 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image, Word as Image of God • Word, divine • word (logos)

 Found in books: Geljon and Runia (2019), Philo of Alexandria: On Planting: Introduction, Translation and Commentary, 93; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 190; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 145

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1.81 For if it was necessary to examine the mortal body of the priest that it ought not be imperfect through any misfortune, much more was it necessary to look into his immortal soul, which they say is fashioned in the form of the living God. Now the image of God is the Word, by which all the world was made. '' None
33. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Image, Word as Image of God • Logos, Christ/Word • allegory/allegoresis, “trigger” words • word (logos) • word of God

 Found in books: Cover (2023), Philo of Alexandria: On the Change of Names. 227; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 190; Levison (2009), Filled with the Spirit, 249; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 146; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 144

34. Anon., Didache, 9.1-9.4, 14.1 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Words of Institution • interpretation words • words for prayer, εὐχαριστέω/ εὐχαριστία

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 112; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 254, 255; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 450

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9.1 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 9.4 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 ' "
14.1
But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations. "' None
35. Ignatius, To The Magnesians, 8.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Logos, Word • Word of God (Logos)

 Found in books: Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 198, 199; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 121

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8.2 for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. '' None
36. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Logos/God’s Word • Word

 Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 91, 128, 143, 157, 209, 211, 222, 279, 372, 431; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85

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5.5 הַמִּתְפַּלֵּל וְטָעָה, סִימָן רַע לוֹ. וְאִם שְׁלִיחַ צִבּוּר הוּא, סִימָן רַע לְשׁוֹלְחָיו, מִפְּנֵי שֶׁשְּׁלוּחוֹ שֶׁל אָדָם כְּמוֹתוֹ. אָמְרוּ עָלָיו עַל רַבִּי חֲנִינָא בֶן דּוֹסָא, כְּשֶׁהָיָה מִתְפַּלֵּל עַל הַחוֹלִים וְאוֹמֵר, זֶה חַי וְזֶה מֵת. אָמְרוּ לוֹ, מִנַּיִן אַתָּה יוֹדֵעַ. אָמַר לָהֶם, אִם שְׁגוּרָה תְפִלָּתִי בְּפִי, יוֹדֵעַ אֲנִי שֶׁהוּא מְקֻבָּל. וְאִם לָאו, יוֹדֵעַ אֲנִי שֶׁהוּא מְטֹרָף:'' None
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5.5 One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”'' None
37. Mishnah, Megillah, 1.8 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • shema, “these words,” • word play,

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 177; Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 175

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1.8 אֵין בֵּין סְפָרִים לִתְפִלִּין וּמְזוּזוֹת אֶלָּא שֶׁהַסְּפָרִים נִכְתָּבִין בְּכָל לָשׁוֹן, וּתְפִלִּין וּמְזוּזוֹת אֵינָן נִכְתָּבוֹת אֶלָּא אַשּׁוּרִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, אַף בַּסְּפָרִים לֹא הִתִּירוּ שֶׁיִּכָּתְבוּ אֶלָּא יְוָנִית:'' None
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1.8 There is no difference between scrolls of the Tanakh and tefillin and mezuzahs except that scrolls may be written in any language whereas tefillin and mezuzahs may be written only in Assyrian. Rabban Shimon ben Gamaliel says that scrolls of the Tanakh were permitted by the sages to be written only in Greek.'' None
38. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)
 Tagged with subjects: • Magic, of words • exorcism and demons, ritual words • ritual words

 Found in books: Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 78; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 190

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10.1 כָּל יִשְׂרָאֵל יֵשׁ לָהֶם חֵלֶק לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (ישעיה ס) וְעַמֵּךְ כֻּלָּם צַדִּיקִים לְעוֹלָם יִירְשׁוּ אָרֶץ נֵצֶר מַטָּעַי מַעֲשֵׂה יָדַי לְהִתְפָּאֵר. וְאֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא, הָאוֹמֵר אֵין תְּחִיַּת הַמֵּתִים מִן הַתּוֹרָה, וְאֵין תּוֹרָה מִן הַשָּׁמָיִם, וְאֶפִּיקוֹרֶס. רַבִּי עֲקִיבָא אוֹמֵר, אַף הַקּוֹרֵא בַסְּפָרִים הַחִיצוֹנִים, וְהַלּוֹחֵשׁ עַל הַמַּכָּה וְאוֹמֵר (שמות טו) כָּל הַמַּחֲלָה אֲשֶׁר שַׂמְתִּי בְמִצְרַיִם לֹא אָשִׂים עָלֶיךָ כִּי אֲנִי ה' רֹפְאֶךָ. אַבָּא שָׁאוּל אוֹמֵר, אַף הַהוֹגֶה אֶת הַשֵּׁם בְּאוֹתִיּוֹתָיו:"" None
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10.1 All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers a charm over a wound and says, “I will not bring upon you any of the diseases which i brought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”'' None
39. New Testament, 1 John, 1.1, 2.18, 5.2-5.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Word (of God) • Word/Light incarnation • invention (εὕρεσις, inventio), of words • love, words for • vision, as mode of knowing, incarnation of Christ, as image and word • word/the Word • word/the Word, in Christ • word/the Word, nature of Word • word/the Word, of God • word/the Word, of the Lord

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 468; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 203; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 918; Osborne (1996), Eros Unveiled: Plato and the God of Love. 41; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 188; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 145

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1.1 Ο ΗΝ ΑΠʼ ΑΡΧΗΣ, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς,—
2.18
Παιδία, ἐσχάτη ὥρα ἐστίν, καὶ καθὼς ἠκούσατε ὅτι ἀντίχριστος ἔρχεται, καὶ νῦν ἀντίχριστοι πολλοὶ γεγόνασιν· ὅθεν γινώσκομεν ὅτι ἐσχάτη ὥρα ἐστίν.
5.2
ἐν τούτῳ γινώσκομεν ὅτι ἀγαπῶμεν τὰ τέκνα τοῦ θεοῦ, ὅταν τὸν θεὸν ἀγαπῶμεν καὶ τὰς ἐντολὰς αὐτοῦ ποιῶμεν· 5.3 αὕτη γάρ ἐστιν ἡ ἀγάπη τοῦ θεοῦ ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν, καὶ αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν,'' None
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1.1 That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life
2.18
Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times.
5.2
By this we know that we love the children of God, when we love God and keep his commandments. 5.3 For this is the love of God, that we keep his commandments. His commandments are not grievous. '' None
40. New Testament, 1 Corinthians, 1.4, 2.2-2.13, 3.1-3.3, 9.14, 10.16-10.17, 11.17-11.34, 12.3, 12.12, 13.12, 14.25, 15.3, 15.8, 15.50 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Password • Stoicism, internal reason versus uttered word • Word (of God) • Word. • Word/Light incarnation • Words of Institution • interpretation words • uerbum interior, inner word • vision, as mode of knowing, incarnation of Christ, as image and word • word-pairs • word-play • word/the Word • word/the Word, and church • word/the Word, divine vs. human • word/the Word, nature of Word • word/the Word, of God • word/the Word, of the Lord • words for prayer, παρακαλέω • words for prayer, προσκυνέω • words for prayer, ἐπικαλέω • words for prayer, ὁμολογέω • words of the apostle Paul • words, of Scripture • words, of the Lord/God’s words

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 112, 114, 115, 116, 119, 127, 136; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 468; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 133, 168; Corley (2002), Ben Sira's Teaching on Friendship, 47; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 195, 229; Levison (2009), Filled with the Spirit, 268; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299, 379, 919, 920, 930; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 89, 97, 103, 104; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 158; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148, 251; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 46, 48, 77; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 436, 437, 448, 450, 451; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 35, 99, 330, 343

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1.4 Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ Ἰησοῦ,
2.2
οὐ γὰρ ἔκρινά τι εἰδέναι ἐν ὑμῖν εἰ μὴ Ἰησοῦν Χριστὸν καὶ τοῦτον ἐσταυρωμένον· 2.3 κἀγὼ ἐν ἀσθενείᾳ καὶ ἐν φόβῳ καὶ ἐν τρόμῳ πολλῷ ἐγενόμην πρὸς ὑμᾶς, 2.4 καὶ ὁ λόγος μου καὶ τὸ κήρυγμά μου οὐκ ἐν πιθοῖς σοφίας λόγοις ἀλλʼ ἐν ἀποδείξει πνεύματος καὶ δυνάμεως, 2.5 ἵνα ἡ πίστις ὑμῶν μὴ ᾖ ἐν σοφίᾳ ἀνθρώπων ἀλλʼ ἐν δυνάμει θεοῦ. 2.6 Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων· 2.7 ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν· 2.8 ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν· 2.9 ἀλλὰ καθὼς γέγραπταιἋ ὀφθαλμὸς οὐκ εἶδεν καὶοὖς οὐκ ἤκουσεν 2.10 ἡμῖν γὰρ ἀπεκάλυψεν ὁ θεὸς διὰ τοῦ πνεύματος, τὸ γὰρ πνεῦμα πάντα ἐραυνᾷ, καὶ τὰ βάθη τοῦ θεοῦ. 2.11 τίς γὰρ οἶδεν ἀνθρώπων τὰ τοῦ ἀνθρώπου εἰ μὴ τὸ πνεῦμα τοῦ ἀνθρώπου τὸ ἐν αὐτῷ; οὕτως καὶ τὰ τοῦ θεοῦ οὐδεὶς ἔγνωκεν εἰ μὴ τὸ πνεῦμα τοῦ θεοῦ. 2.12 ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου ἐλάβομεν ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ θεοῦ, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ θεοῦ χαρισθέντα ἡμῖν· 2.13 ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλʼ ἐν διδακτοῖς πνεύματος, πνευματικοῖς πνευματικὰ συνκρίνοντες.
3.1
Κἀγώ, ἀδελφοί, οὐκ ἠδυνήθην λαλῆσαι ὑμῖν ὡς πνευματικοῖς ἀλλʼ ὡς σαρκίνοις, ὡς νηπίοις ἐν Χριστῷ. 3.2 γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα, οὔπω γὰρ ἐδύνασθε. 3.3 Ἀλλʼ οὐδὲ ἔτι νῦν δύνασθε, ἔτι γὰρ σαρκικοί ἐστε. ὅπου γὰρ ἐν ὑμῖν ζῆλος καὶ ἔρις, οὐχὶ σαρκικοί ἐστε καὶ κατὰ ἄνθρωπον περιπατεῖτε;
9.14
οὕτως καὶ ὁ κύριος διέταξεν τοῖς τὸ εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ εὐαγγελίου ζῇν.
10.16
Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
11.17
Τοῦτο δὲ παραγγέλλων οὐκ ἐπαινῶ ὅτι οὐκ εἰς τὸ κρεῖσσον ἀλλὰ εἰς τὸ ἧσσον συνέρχεσθε. 11.18 πρῶτον μὲν γὰρ συνερχομένων ὑμῶν ἐν ἐκκλησίᾳ ἀκούω σχίσματα ἐν ὑμῖν ὑπάρχειν, καὶ μέρος τι πιστεύω. 11.19 δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι· ἵνα καὶ οἱ δόκιμοι φανεροὶ γένωνται ἐν ὑμῖν. 11.20 Συνερχομένων οὖν ὑμῶν ἐπὶ τὸ αὐτὸ οὐκ ἔστιν κυριακὸν δεῖπνον φαγεῖν, 11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν 11.24 Τοῦτό μού ἐστιν τὸ σῶμα τὸ ὑπὲρ ὑμῶν· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. ὡσαύτως καὶ τὸ ποτήριον μετὰ τὸ δειπνῆσαι, λέγων 11.25 Τοῦτο τὸ ποτήριον ἡ καινὴδιαθήκηἐστὶν ἐντῷἐμῷαἵματι·τοῦτο ποιεῖτε, ὁσάκις ἐὰν πίνητε, εἰς τὴν ἐμὴν ἀνάμνησιν. 11.26 ὁσάκις γὰρ ἐὰν ἐσθίητε τὸν ἄρτον τοῦτον καὶ τὸ ποτήριον πίνητε, τὸν θάνατον τοῦ κυρίου καταγγέλλετε, ἄχρι οὗ ἔλθῃ. 11.27 ὥστε ὃς ἂν ἐσθίῃ τὸν ἄρτον ἢ πίνῃ τὸ ποτήριον τοῦ κυρίου ἀναξίως, ἔνοχος ἔσται τοῦ σώματος καὶ τοῦ αἵματος τοῦ κυρίου. 11.28 δοκιμαζέτω δὲ ἄνθρωπος ἑαυτόν, καὶ οὕτως ἐκ τοῦ ἄρτου ἐσθιέτω καὶ ἐκ τοῦ ποτηρίου πινέτω· 11.29 ὁ γὰρ ἐσθίων καὶ πίνων κρίμα ἑαυτῷ ἐσθίει καὶ πίνει μὴ διακρίνων τὸ σῶμα. 11.30 διὰ τοῦτο ἐν ὑμῖν πολλοὶ ἀσθενεῖς καὶ ἄρρωστοι καὶ κοιμῶνται ἱκανοί. 11.31 εἰ δὲ ἑαυτοὺς διεκρίνομεν, οὐκ ἂν ἐκρινόμεθα· 11.32 κρινόμενοι δὲ ὑπὸ τοῦ κυρίου παιδευόμεθα, ἵνα μὴ σὺν τῷ κόσμῳ κατακριθῶμεν. 11.33 ὥστε, ἀδελφοί μου, συνερχόμενοι εἰς τὸ φαγεῖν ἀλλήλους ἐκδέχεσθε. 11.34 εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι.
12.3
διὸ γνωρίζω ὑμῖν ὅτι οὐδεὶς ἐν πνεύματι θεοῦ λαλῶν λέγει ΑΝΑΘΕΜΑ ΙΗΣΟΥΣ, καὶ οὐδεὶς δύναται εἰπεῖν ΚΥΡΙΟΣ ΙΗΣΟΥΣ εἰ μὴ ἐν πνεύματι ἁγίῳ.
12.12
Καθάπερ γὰρ τὸ σῶμα ἕν ἐστιν καὶ μέλη πολλὰ ἔχει, πάντα δὲ τὰ μέλη τοῦ σώματος πολλὰ ὄντα ἕν ἐστιν σῶμα, οὕτως καὶ ὁ χριστός·
1
3.12
βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.
14.25
τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται, καὶ οὕτως πεσὼν ἐπὶ πρόσωπονπροσκυνήσειτῷ θεῷ, ἀπαγγέλλων ὅτιὌντως ὁ θεὸς ἐν ὑμῖν ἐστίν.
15.3
παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15.8
ἔσχατον δὲ πάντων ὡσπερεὶ τῷ ἐκτρώματι ὤφθη κἀμοί.
15.50
Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.' ' None
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1.4 I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus;
2.2
ForI determined not to know anything among you, except Jesus Christ, andhim crucified. 2.3 I was with you in weakness, in fear, and in muchtrembling. 2.4 My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,' "2.5 that your faith wouldn't stand in the wisdom of men, but in thepower of God." '2.6 We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.' "2.7 But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory," "2.8 which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory." '2.9 But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him." 2.10 But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.' "2.11 For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit." '2.12 But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.' "2.13 Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things." "2 When I came to you, brothers, I didn\'t come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God.,ForI determined not to know anything among you, except Jesus Christ, andhim crucified.,I was with you in weakness, in fear, and in muchtrembling.,My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power,,that your faith wouldn\'t stand in the wisdom of men, but in thepower of God.,We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.,But we speak God\'s wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory,,which none of the rulers of this worldhas known. For had they known it, they wouldn\'t have crucified the Lordof glory.,But as it is written,"Things which an eye didn\'t see, and an ear didn\'t hear,Which didn\'t enter into the heart of man,These God has prepared for those who love him.",But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God.,For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God\'sSpirit.,But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God.,Which things also we speak, not inwords which man\'s wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things.,Now thenatural man doesn\'t receive the things of God\'s Spirit, for they arefoolishness to him, and he can\'t know them, because they arespiritually discerned.,But he who is spiritual discerns allthings, and he himself is judged by no one.,"For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist\'s mind.
3.1
Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ." "3.2 I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready," "3.3 for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men?" '3 Brothers, I couldn\'t speak to you as to spiritual, but as tofleshly, as to babies in Christ.,I fed you with milk, not withmeat; for you weren\'t yet ready. Indeed, not even now are you ready,,for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren\'t you fleshly, and don\'t you walkin the ways of men?,For when one says, "I follow Paul," andanother, "I follow Apollos," aren\'t you fleshly?,Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him?,I planted. Apollos watered. But Godgave the increase.,So then neither he who plants is anything, norhe who waters, but God who gives the increase.,Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor.,For we are God\'s fellow workers. Youare God\'s farming, God\'s building.,According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit.,For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ.,But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble;,each man\'s work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man\'s work is.,If any man\'s work remains which hebuilt on it, he will receive a reward.,If any man\'s work isburned, he will suffer loss, but he himself will be saved, but asthrough fire.,Don\'t you know that you are a temple of God, and that God\'sSpirit lives in you?,If anyone destroys the temple of God, Godwill destroy him; for God\'s temple is holy, which you are.,Letno one deceive himself. If anyone thinks that he is wise among you inthis world, let him become a fool, that he may become wise.,Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness.",And again, "TheLord knows the reasoning of the wise, that it is worthless.",Therefore let no one boast in men. For all things are yours,,whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours,,and you areChrist\'s, and Christ is God\'s. 9.14 Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel.' "
10.16
Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
11.17
But in giving you this command, I don't praise you, that youcome together not for the better but for the worse." '11.18 For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19 For there also mustbe factions among you, that those who are approved may be revealedamong you.' "11.20 When therefore you assemble yourselves together, itis not possible to eat the Lord's supper." '11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24 When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme." 11.25 In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me."' "11.26 For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes." "11.27 Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord." '11.28 But let a man examine himself, and so let him eat of thebread, and drink of the cup.' "11.29 For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body." '11.30 For this cause many among you are weakand sickly, and not a few sleep.' "11.31 For if we discerned ourselves,we wouldn't be judged." '11.32 But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33 Therefore, my brothers, when you come together to eat, wait one foranother. 11.34 But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 11 Be imitators of me, even as I also am of Christ.,Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you.,But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God.,Every manpraying or prophesying, having his head covered, dishonors his head.,But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved.,For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered.,For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man.,For man is not from woman, but woman from man;,for neither was man created for the woman, but woman for the man.,For this cause the woman ought to have authority on her head,because of the angels.,Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord.,For as womancame from man, so a man also comes through a woman; but all things arefrom God.,Judge for yourselves. Is it appropriate that a womanpray to God unveiled?,Doesn\'t even nature itself teach you thatif a man has long hair, it is a dishonor to him?,But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering.,But if any man seems to be contentious, we have nosuch custom, neither do God\'s assemblies.,But in giving you this command, I don\'t praise you, that youcome together not for the better but for the worse.,For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it.,For there also mustbe factions among you, that those who are approved may be revealedamong you.,When therefore you assemble yourselves together, itis not possible to eat the Lord\'s supper.,For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.,What, don\'t you have houses to eat and to drink in?Or do you despise God\'s assembly, and put them to shame who don\'t have?What shall I tell you? Shall I praise you? In this I don\'t praise you.,For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread.,When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme.",In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.",For as often as you eat this breadand drink this cup, you proclaim the Lord\'s death until he comes.,Therefore whoever eats this bread or drinks the Lord\'s cup i unworthy manner will be guilty of the body and the blood of theLord.,But let a man examine himself, and so let him eat of thebread, and drink of the cup.,For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn\'tdiscern the Lord\'s body.,For this cause many among you are weakand sickly, and not a few sleep.,For if we discerned ourselves,we wouldn\'t be judged.,But when we are judged, we are punishedby the Lord, that we may not be condemned with the world.,Therefore, my brothers, when you come together to eat, wait one foranother.,But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.
12.3
Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.
12.12
For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12 Now concerning spiritual gifts, brothers, I don\'t want you tobe ignorant.,You know that when you were heathen, you were ledaway to those mute idols, however you might be led.,Therefore Imake known to you that no man speaking by God\'s Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit.,Now there are various kinds of gifts, but the same Spirit.,There are various kinds of service, and the same Lord.,There are various kinds of workings, but the same God, who works allthings in all.,But to each one is given the manifestation of theSpirit for the profit of all.,For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit;,to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit;,and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages.,But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires.,For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ.,For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.,For the body is not one member, but many.,If the foot would say, "Because I\'m not the hand, I\'m not part of thebody," it is not therefore not part of the body.,If the earwould say, "Because I\'m not the eye, I\'m not part of the body," it\'snot therefore not part of the body.,If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be?,But now God has set the members, each one ofthem, in the body, just as he desired.,If they were all onemember, where would the body be?,But now they are many members,but one body.,The eye can\'t tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you.",No, much rather, those members of the body which seem to be weaker arenecessary.,Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety;,whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part,,thatthere should be no division in the body, but that the members shouldhave the same care for one another.,When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it.,Now you are the body of Christ, and members individually.,God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages.,Are allapostles? Are all prophets? Are all teachers? Are all miracle workers?,Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret?,But earnestly desire the bestgifts. Moreover, I show a most excellent way to you.' "
1
3.12
For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13 If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal.,If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing.,If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing.,Love is patient and is kind; love doesn't envy. Love doesn'tbrag, is not proud,,doesn't behave itself inappropriately,doesn't seek its own way, is not provoked, takes no account of evil;,doesn't rejoice in unrighteousness, but rejoices with the truth;,bears all things, believes all things, hopes all things, enduresall things.,Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with.,For we know in part, and we prophesy in part;,but when thatwhich is complete has come, then that which is partial will be doneaway with.,When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things.,For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.,But now faith, hope, and love remain-- these three. The greatest of these is love." 14.25 And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14 Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy.,For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries.,But he who prophesies speaks tomen for their edification, exhortation, and consolation.,He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly.,Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up.,But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching?,Even things without life, giving a voice, whether pipe or harp,if they didn\'t give a distinction in the sounds, how would it be knownwhat is piped or harped?,For if the trumpet gave an uncertainsound, who would prepare himself for war?,So also you, unlessyou uttered by the tongue words easy to understand, how would it beknown what is spoken? For you would be speaking into the air.,There are, it may be, so many kinds of sounds in the world, and none ofthem is without meaning.,If then I don\'t know the meaning ofthe sound, I would be to him who speaks a foreigner, and he who speakswould be a foreigner to me.,So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly.,Therefore let him who speaks in another language praythat he may interpret.,For if I pray in another language, myspirit prays, but my understanding is unfruitful.,What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also.,Otherwise if you blesswith the spirit, how will he who fills the place of the unlearned saythe "Amen" at your giving of thanks, seeing he doesn\'t know what yousay?,For you most assuredly give thanks well, but the otherperson is not built up.,I thank my God, I speak with otherlanguages more than you all.,However in the assembly I wouldrather speak five words with my understanding, that I might instructothers also, than ten thousand words in another language.,Brothers, don\'t be children in thoughts, yet in malice bebabies, but in thoughts be mature.,In the law it is written,"By men of strange languages and by the lips of strangers I will speakto this people. Not even thus will they hear me, says the Lord.",Therefore other languages are for a sign, not to those whobelieve, but to the unbelieving; but prophesying is for a sign, not tothe unbelieving, but to those who believe.,If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won\'t they saythat you are crazy?,But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all.,And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed.,What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up.,If any man speaks in another language, let it be two,or at the most three, and in turn; and let one interpret.,Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God.,Let the prophets speak,two or three, and let the others discern.,But if a revelationis made to another sitting by, let the first keep silent.,Foryou all can prophesy one by one, that all may learn, and all may beexhorted.,The spirits of the prophets are subject to theprophets,,for God is not a God of confusion, but of peace.As in all the assemblies of the saints,,let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says.,Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly.,What? Was it from you that the word of God went out? Or did it come toyou alone?,If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord.,But if anyone is ignorant, lethim be ignorant.,Therefore, brothers, desire earnestly toprophesy, and don\'t forbid speaking with other languages.,Letall things be done decently and in order.
15.3
For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures,
15.8
and last of all, as to the child born at the wrongtime, he appeared to me also.' "
15.50
Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption." '' None
41. New Testament, 1 Thessalonians, 2.13, 5.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • interpretation words • word of God • word/the Word, divine vs. human • word/the Word, of the Lord • word/the Word, rhetorical tool

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 116; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 182, 230, 578; Wilson (2012), The Sentences of Sextus, 353

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2.13 Καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῷ θεῷ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρʼ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθὼς ἀληθῶς ἐστὶν λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν.
5.1
Περὶ δὲ τῶν χρόνων καὶ τῶν καιρῶν, ἀδελφοί, οὐ χρείαν ἔχετε ὑμῖν γράφεσθαι,'' None
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2.13 For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe.
5.1
But concerning the times and the seasons, brothers, you have no need that anything be written to you. '' None
42. New Testament, 1 Timothy, 1.3, 2.4, 2.6, 4.1-4.5, 5.3-5.16, 6.3, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • interpretation words • vision, as mode of knowing, incarnation of Christ, as image and word • word/the Word, of Jesus • word/the Word, sound • word/the Word, teachers • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, ἐπικαλέω

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 116; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 196, 422, 429, 445, 446, 514, 518, 521; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 141, 148

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1.3 Καθὼς παρεκάλεσά σε προσμεῖναι ἐν Ἐφέσῳ, πορευόμενος εἰς Μακεδονίαν, ἵνα παραγγείλῃς τισὶν μὴ ἑτεροδιδασκαλεῖν
2.4
ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν.
2.6
ὁ δοὺς ἑαυτὸν ἀντίλυτρον ὑπὲρ πάντων, τὸ μαρτύριον καιροῖς ἰδίοις·
4.1
Τὸ δὲ πνεῦμα ῥητῶς λέγει ὅτι ἐν ὑστέροις καιροῖς ἀποστήσονταί τινες τῆς πίστεως, προσέχοντες πνεύμασι πλάνοις καὶ διδασκαλίαις δαιμονίων 4.2 ἐν ὑποκρίσει ψευδολόγων, κεκαυστηριασμένων τὴν ἰδίαν συνείδησιν, 4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. 4.4 ὅτι πᾶν κτίσμα θεοῦ καλόν, καὶ οὐδὲν ἀπόβλητον μετὰ εὐχαριστίας λαμβανόμενον, 4.5 ἁγιάζεται γὰρ διὰ λόγου θεοῦ καὶ ἐντεύξεως.
5.3
Χήρας τίμα τὰς ὄντως χήρας. 5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. 5.5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ τὸν θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· 5.6 ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν. 5.7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· 5.8 εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. 5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, 5.10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. 5.11 νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν, 5.12 ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν· 5.13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. 5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· 5.15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. 5.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ.
6.3
Ταῦτα δίδασκε καὶ παρακάλει. εἴ τις ἑτεροδιδασκαλεῖ καὶ μὴ προσέρχεται ὑγιαίνουσι λόγοις, τοῖς τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, καὶ τῇ κατʼ εὐσέβειαν διδασκαλίᾳ,
6.16
ὁ μόνος ἔχων ἀθανασίαν, φῶς οἰκῶν ἀπρόσιτον, ὃν εἶδεν οὐδεὶς ἀνθρώπων οὐδὲ ἰδεῖν δύναται· ᾧ τιμὴ καὶ κράτος αἰώνιον· ἀμήν.'' None
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1.3 As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine,
2.4
who desires all people to be saved and come to full knowledge of the truth.
2.6
who gave himself as a ransom for all; the testimony in its own times;
4.1
But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons, 4.2 through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4 For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5 For it is sanctified through the word of God and prayer.
5.3
Honor widows who are widows indeed. 5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6 But she who gives herself to pleasure is dead while she lives. 5.7 Also command these things, that they may be without reproach. ' "5.8 But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. " '5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, ' "5.10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. " '5.11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12 having condemnation, because they have rejected their first pledge. 5.13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15 For already some have turned aside after Satan. ' "5.16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. " "
6.3
If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness, " 6.16 who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. '' None
43. New Testament, 2 Timothy, 1.13, 2.11, 4.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • word/the Word, sound • word/the Word, teachers • words for prayer, εὐχαριστέω/ εὐχαριστία • words, as basis of trust

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 119, 195, 422; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 148

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1.13 ὑποτύπωσιν ἔχε ὑγιαινόντων λόγων ὧν παρʼ ἐμοῦ ἤκουσας ἐν πίστει καὶ ἀγάπῃ τῇ ἐν Χριστῷ Ἰησοῦ·
2.11
πιστὸς ὁ λόγος· εἰ γὰρ συναπεθάνομεν, καὶ συνζήσομεν·
4.3
ἔσται γὰρ καιρὸς ὅτε τῆς ὑγιαινούσης διδασκαλίας οὐκ ἀνέξονται, ἀλλὰ κατὰ τὰς ἰδίας ἐπιθυμίας ἑαυτοῖς ἐπισωρεύσουσιν διδασκάλους κνηθόμενοι τὴν ἀκοήν,'' None
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1.13 Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus.
2.11
This saying is faithful: For if we died with him, We will also live with him.
4.3
For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; '' None
44. New Testament, Acts, 1.23-1.24, 2.1, 2.17, 2.36, 2.38, 2.42, 2.46, 6.2-6.3, 6.5, 6.7, 7.55, 8.14-8.15, 8.17, 8.19, 8.26-8.34, 9.17, 9.20, 10.48, 13.11, 16.13, 16.16, 16.18, 19.11-19.19, 20.7, 20.11 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Hakeldama, Word play • Longus, post-classical words • Password • Son, as word in Scripture • Word of exhortation • Word. • Words of Institution • exorcism and demons, ritual words • final words, martyrs • interpretation words • martyr final words • ritual words • vision, as mode of knowing, incarnation of Christ, as image and word • word incarnate • word of God • word of God, work of • word of God, year of • word/the Word • word/the Word, nature of Word • word/the Word, of God • word/the Word, of the Lord • word/the Word, oral vs. written • words and deeds • words for prayer, αἰτέω • words for prayer, εὐλογέω • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words for prayer, ἐπικαλέω • words for prayer, ἐρωτάω

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 112; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 470; Bowie (2023), Essays on Ancient Greek Literature and Culture, Volume 2: Comedy, Herodotus, Hellenistic and Imperial Greek Poetry, the Novels. 853; Levison (2009), Filled with the Spirit, 231, 242, 243, 268, 323, 351; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 25, 759, 773, 919; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 66; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 130; Osborne (2001), Irenaeus of Lyons, 168; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 330, 611; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 277; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 42, 43, 47, 73, 139, 141; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 448; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210

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1.23 καὶ ἔστησαν δύο, Ἰωσὴφ τὸν καλούμενον Βαρσαββᾶν, ὃς ἐπεκλήθη Ἰοῦστος, καὶ Μαθθίαν. 1.24 καὶ προσευξάμενοι εἶπαν Σὺ κύριε καρδιογνῶστα πάντων, ἀνάδειξον ὃν ἐξελέξω, ἐκ τούτων τῶν δύο ἕνα,
2.1
Καὶ ἐν τῷ συνπληροῦσθαι τὴν ἡμέραν τῆς πεντηκοστῆς ἦσαν πάντες ὁμοῦ ἐπὶ τὸ αὐτό,

2.17

2.36
ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε.
2.38
ἄνδρες ἀδελφοί; Πέτρος δὲ πρὸς αὐτούς Μετανοήσατε, καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν, καὶ λήμψεσθε τὴν δωρεὰν τοῦ ἁγίου πνεύματος·
2.42
ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς.
2.46
καθʼ ἡμέραν τε προσκαρτεροῦντες ὁμοθυμαδὸν ἐν τῷ ἱερῷ, κλῶντές τε κατʼ οἶκον ἄρτον, μετελάμβανον τροφῆς ἐν ἀγαλλιάσει καὶ ἀφελότητι καρδίας,
6.2
προσκαλεσάμενοι δὲ οἱ δώδεκα τὸ πλῆθος τῶν μαθητῶν εἶπαν Οὐκ ἀρεστόν ἐστιν ἡμᾶς καταλείψαντας τὸν λόγον τοῦ θεοῦ διακονεῖν τραπέζαις· 6.3 ἐπισκέ ψασθε δέ, ἀδελφοί, ἄνδρας ἐξ ὑμῶν μαρτυρουμένους ἑπτὰ πλήρεις πνεύματος καὶ σοφίας, οὓς καταστήσομεν ἐπὶ τῆς χρείας ταύτης·
6.5
καὶ ἤρεσεν ὁ λόγος ἐνώπιον παντὸς τοῦ πλήθους, καὶ ἐξελέξαντο Στέφανον, ἄνδρα πλήρη πίστεως καὶ πνεύματος ἁγίου, καὶ Φίλιππον καὶ Πρόχορον καὶ Νικάνορα καὶ Τίμωνα καὶ Παρμενᾶν καὶ Νικόλαον προσήλυτον Ἀντιοχέα,
6.7
Καὶ ὁ λόγος τοῦ θεοῦ ηὔξανεν, καὶ ἐπληθύνετο ὁ ἀριθμὸς τῶν μαθητῶν ἐν Ἰερουσαλὴμ σφόδρα, πολύς τε ὄχλος τῶν ἱερέων ὑπήκουον τῇ πίστει.
7.55
ὑπάρχων δὲ πλήρης πνεύματος ἁγίου ἀτενίσας εἰς τὸν οὐρανὸν εἶδεν δόξαν θεοῦ καὶ Ἰησοῦν ἑστῶτα ἐκ δεξιῶν τοῦ θεοῦ,
8.14
Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, 8.15 οἵτινες καταβάντες
8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον.
8.19
ρας λαμβάνῃ πνεῦμα ἅγιον.
8.26
Ἄγγελος δὲ Κυρίου ἐλάλησεν πρὸς Φίλιππον λέγων Ἀνάστηθι καὶ πορεύου κατὰ μεσημβρίαν ἐπὶ τὴν ὁδὸν τὴν καταβαίνουσαν ἀπὸ Ἰερουσαλὴμ εἰς Γάζαν· αὕτη ἐστὶν ἔρημος. 8.27 καὶ ἀναστὰς ἐπορεύθη, καὶ ἰδοὺ ἀνὴρ Αἰθίοψ εὐνοῦχος δυνάστης Κανδάκης βασιλίσσης Αἰθιόπων, ὃς ἦν ἐπὶ πάσης τῆς γάζης αὐτῆς, ὃς ἐληλύθει προσκυνήσων εἰς Ἰερουσαλήμ, 8.28 ἦν δὲ ὑποστρέφων καὶ καθήμενος ἐπὶ τοῦ ἅρματος αὐτοῦ καὶ ἀνεγίνωσκεν τὸν προφήτην Ἠσαίαν. 8.29 εἶπεν δὲ τὸ πνεῦμα τῷ Φιλίππῳ Πρόσελθε καὶ κολλήθητι τῷ ἅρματι τούτῳ. 8.30 προσδραμὼν δὲ ὁ Φίλιππος ἤκουσεν αὐτοῦ ἀναγινώσκοντος Ἠσαίαν τὸν προφήτην, καὶ εἶπεν Ἆρά γε γινώσκεις ἃ ἀναγινώσκεις; 8.31 ὁ δὲ εἶπεν Πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσει με; παρεκάλεσέν τε τὸνΦίλιππον ἀναβάντα καθίσαι σὺν αὐτῷ. 8.32 ἡ δὲ περιοχὴ τῆς γραφῆς ἣν ἀνεγίνωσκεν ἦν αὕτη 8.34 ἀποκριθεὶς δὲ ὁ εὐνοῦχος τῷ Φιλίππῳ εἶπεν Δέομαί σου, περὶ τίνος ὁ προφήτης λέγει τοῦτο; περὶ ἑαυτοῦ ἢ περὶ ἑτέρου τινός;
9.17
Ἀπῆλθεν δὲ Ἁνανίας καὶ εἰσῆλθεν εἰς τὴν οἰκίαν, καὶ ἐπιθεὶς ἐπʼ αὐτὸν τὰς χεῖρας εἶπεν Σαοὺλ ἀδελφέ, ὁ κύριος ἀπέσταλκέν με, Ἰησοῦς ὁ ὀφθείς σοι ἐν τῇ ὁδῷ ᾗ ἤρχου, ὅπως ἀναβλέψῃς καὶ πλησθῇς πνεύματος ἁγίου.
9.20
καὶ εὐθέως ἐν ταῖς συναγωγαῖς ἐκήρυσσεν τὸν Ἰησοῦν
10.48 προσέταξεν δὲ αὐτοὺς ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ βαπτισθῆναι. τότε ἠρώτησαν αὐτὸν ἐπιμεῖναι ἡμέρας τινάς.
13.11
καὶ ἔσῃ τυφλὸς μὴ βλέπων τὸν ἥλιον ἄχρι καιροῦ. παραχρῆμα δὲ ἔπεσεν ἐπʼ αὐτὸν ἀχλὺς καὶ σκότος, καὶ περιάγων ἐζήτει χειραγωγούς.
16.13
τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν.
16.16
Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις
16.18
τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ.
19.11
Δυνάμεις τε οὐ τὰς τυχούσας ὁ θεὸς ἐποίει διὰ τῶν χειρῶν Παύλου, 19.12 ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἀποφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια ἢ σιμικίνθια καὶ ἀπαλλάσσεσθαι ἀπʼ αὐτῶν τὰς νόσους, τά τε πνεύματα τὰ πονηρὰ ἐκπορεύεσθαι. 19.13 Ἐπεχείρησαν δέ τινες καὶ τῶν περιερχομένων Ἰουδαίων ἐξορκισ̀τῶν ὀνομάζειν ἐπὶ τοὺς ἔχοντας τὰ πνεύματα τὰ πονηρὰ τὸ ὄνομα τοῦ κυρίου Ἰησοῦ λέγοντες Ὁρκίζω ὑμᾶς τὸν Ἰησοῦν ὃν Παῦλος κηρύσσει. 19.14 ἦσαν δέ τινος Σκευᾶ Ἰουδαίου ἀρχιερέως ἑπτὰ υἱοὶ τοῦτο ποιοῦντες. 19.15 ἀποκριθὲν δὲ τὸ πνεῦμα τὸ πονηρὸν εἶπεν αὐτοῖς Τὸν μὲν Ἰησοῦν γινώσκω καὶ τὸν Παῦλον ἐπίσταμαι, ὑμεῖς δὲ τίνες ἐστέ; 19.16 καὶ ἐφαλόμενος ὁ ἄνθρωπος ἐπʼ αὐτοὺς ἐν ᾧ ἦν τὸ πνεῦμα τὸ πονηρὸν κατακυριεύσας ἀμφοτέρων ἴσχυσεν κατʼ αὐτῶν, ὥστε γυμνοὺς καὶ τετραυματισμένους ἐκφυγεῖν ἐκ τοῦ οἴκου ἐκείνου. 1
9.17
τοῦτο δὲ ἐγένετο γνωστὸν πᾶσιν Ἰουδαίοις τε καὶ Ἕλλησιν τοῖς κατοικοῦσιν τὴν Ἔφεσον, καὶ ἐπέπεσεν φόβος ἐπὶ πάντας αὐτούς, καὶ ἐμεγαλύνετο τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. 19.18 πολλοί τε τῶν πεπιστευκότων ἤρχοντο ἐξομολογούμενοι καὶ ἀναγγέλλοντες τὰς πράξεις αὐτῶν, 19.19 ἱκανοὶ δὲ τῶν τὰ περίεργα πραξάντων συνενέγκαντες τὰς βίβλους κατέκαιον ἐνώπιον πάντων· καὶ συνεψήφισαν τὰς τιμὰς αὐτῶν καὶ εὗρον ἀργυρίου μυριάδας πέντε.
20.7
Ἐν δὲ τῇ μιᾷ τῶν σαββάτων συνηγμένων ἡμῶν κλάσαι ἄρτον ὁ Παῦλος διελέγετο αὐτοῖς, μέλλων ἐξιέναι τῇ ἐπαύριον, παρέτεινέν τε τὸν λόγον μέχρι μεσονυκτίου.
20.11
ἀναβὰς δὲ καὶ κλάσας τὸν ἄρτον καὶ γευσάμενος ἐφʼ ἱκανόν τε ὁμιλήσας ἄχρι αὐγῆς οὕτως ἐξῆλθεν.' ' None
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1.23 They put forward two, Joseph called Barsabbas, who was surnamed Justus, and Matthias. 1.24 They prayed, and said, "You, Lord, who know the hearts of all men, show which one of these two you have chosen
2.1
Now when the day of Pentecost had come, they were all with one accord in one place. ' "

2.17
'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " 2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified."
2.38
Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. ' "
2.42
They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. " 2.46 Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart,
6.2
The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3 Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business.
6.5
These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch;
6.7
The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith.
7.55
But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, 7 , The high priest said, "Are these things so?", He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran, , and said to him, \'Get out of your land, and from your relatives, and come into a land which I will show you.\' , Then he came out of the land of the Chaldaeans, and lived in Haran. From there, when his father was dead, God moved him into this land, where you are now living. , He gave him no inheritance in it, no, not so much as to set his foot on. He promised that he would give it to him in possession, and to his seed after him, when he still had no child. , God spoke in this way: that his seed would live as aliens in a strange land, and that they would be enslaved and mistreated for four hundred years. , \'I will judge the nation to which they will be in bondage,\' said God, \'and after that will they come out, and serve me in this place.\' , He gave him the covet of circumcision. So Abraham became the father of Isaac, and circumcised him the eighth day. Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs. , "The patriarchs, moved with jealousy against Joseph, sold him into Egypt. God was with him, , and delivered him out of all his afflictions, and gave him favor and wisdom before Pharaoh, king of Egypt. He made him governor over Egypt and all his house. , Now a famine came over all the land of Egypt and Canaan, and great affliction. Our fathers found no food. , But when Jacob heard that there was grain in Egypt, he sent out our fathers the first time. , On the second time Joseph was made known to his brothers, and Joseph\'s race was revealed to Pharaoh. , Joseph sent, and summoned Jacob, his father, and all his relatives, seventy-five souls. , Jacob went down into Egypt, and he died, himself and our fathers, , and they were brought back to Shechem, and laid in the tomb that Abraham bought for a price in silver from the sons of Hamor of Shechem. , "But as the time of the promise came close which God swore to Abraham, the people grew and multiplied in Egypt, , until there arose a different king, who didn\'t know Joseph. , The same dealt slyly with our race, and mistreated our fathers, that they should throw out their babies, so that they wouldn\'t stay alive. , At that time Moses was born, and was exceedingly handsome. He was nourished three months in his father\'s house. , When he was thrown out, Pharaoh\'s daughter took him up, and reared him as her own son. , Moses was instructed in all the wisdom of the Egyptians. He was mighty in his words and works. , But when he was forty years old, it came into his heart to visit his brothers, the children of Israel. , Seeing one of them suffer wrong, he defended him, and avenged him who was oppressed, striking the Egyptian. , He supposed that his brothers understood that God, by his hand, was giving them deliverance; but they didn\'t understand. , "The day following, he appeared to them as they fought, and urged them to be at peace again, saying, \'Sirs, you are brothers. Why do you wrong one to another?\' , But he who did his neighbor wrong pushed him away, saying, \'Who made you a ruler and a judge over us? , Do you want to kill me, as you killed the Egyptian yesterday?\' , Moses fled at this saying, and became a stranger in the land of Midian, where he became the father of two sons. , "When forty years were fulfilled, an angel of the Lord appeared to him in the wilderness of Mount Sinai , in a flame of fire in a bush. , When Moses saw it, he wondered at the sight. As he came close to see, a voice of the Lord came to him, , \'I am the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob.\' Moses trembled, and dared not look. , The Lord said to him, \'Take your sandals off of your feet, for the place where you stand is holy ground. , I have surely seen the affliction of my people that is in Egypt , and have heard their groaning. I have come down to deliver them. Now come, I will send you into Egypt.\' , "This Moses, whom they refused, saying, \'Who made you a ruler and a judge?\' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. , This man led them out, having worked wonders and signs in Egypt, in the Red Sea, and in the wilderness forty years. , This is that Moses, who said to the children of Israel , \'The Lord God will raise up a prophet to you from among your brothers, like me.\' , This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us, , to whom our fathers wouldn\'t be obedient, but rejected him, and turned back in their hearts to Egypt , , saying to Aaron, \'Make us gods that will go before us, for as for this Moses, who led us out of the land of Egypt , we don\'t know what has become of him.\' , They made a calf in those days, and brought a sacrifice to the idol, and rejoiced in the works of their hands. , But God turned, and gave them up to serve the host of the sky, as it is written in the book of the prophets, \'Did you offer to me slain animals and sacrifices Forty years in the wilderness, O house of Israel ? , You took up the tent of Moloch, The star of your god Rephan, The figures which you made to worship. I will carry you away beyond Babylon.\' , "Our fathers had the tent of the testimony in the wilderness, even as he who spoke to Moses appointed, that he should make it according to the pattern that he had seen; , which also our fathers, in their turn, brought in with Joshua when they entered into the possession of the nations, whom God drove out before the face of our fathers, to the days of David, , who found favor in the sight of God, and asked to find a habitation for the God of Jacob. , But Solomon built him a house. , However, the Most High doesn\'t dwell in temples made with hands, as the prophet says, , \'heaven is my throne, And the earth the footstool of my feet. What kind of house will you build me?\' says the Lord; \'Or what is the place of my rest? , Didn\'t my hand make all these things?\' , "You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. , Which of the prophets didn\'t your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. , You received the law as it was ordained by angels, and didn\'t keep it!", Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. , But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, , and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God!", But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. , They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. , They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit!", He kneeled down, and cried with a loud voice, "Lord, don\'t hold this sin against them!" When he had said this, he fell asleep. 8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, 8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit;
8.17
Then they laid their hands on them, and they received the Holy Spirit.
8.19
saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit."
8.26
But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert." 8.27 He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28 He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29 The Spirit said to Philip, "Go near, and join yourself to this chariot." 8.30 Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading?" 8.31 He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32 Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn\'t open his mouth. 8.33 In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth." 8.34 The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other?"
9.17
Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit."
9.20
Immediately in the synagogues he proclaimed the Christ, that he is the Son of God.
10.48
He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days.
13.11
Now, behold, the hand of the Lord is on you, and you will be blind, not seeing the sun for a season!"Immediately there fell on him a mist and darkness. He went around seeking someone to lead him by the hand.
16.13
On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
16.16
It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling.
16.18
This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour.
19.11
God worked special miracles by the hands of Paul, 19.12 so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13 But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches." 19.14 There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15 The evil spirit answered, "Jesus I know, and Paul I know, but who are you?" 19.16 The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 1
9.17
This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18 Many also of those who had believed came, confessing, and declaring their deeds. 19.19 Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver.
20.7
On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
20.11
When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. ' None
45. New Testament, Colossians, 1.15-1.20, 2.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Image, Word as Image of God • Password • uerbum interior, inner word • vision, as mode of knowing, incarnation of Christ, as image and word • word/the Word • word/the Word, in Christ • word/the Word, nature of Word • word/the Word, of God • word/the Word, of the Lord • words for prayer, εὐλογητός • words of the apostle Paul

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 154; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 918, 919, 931; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 149, 178; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 250; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 117; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35, 330

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1.15 ὅς ἐστιν εἰκὼν τοῦ θεοῦ τοῦ ἀοράτου, πρωτότοκος πάσης κτίσεως, 1.16 ὅτι ἐν αὐτῷ ἐκτίσθη τὰ πάντα ἐν τοῖς οὐρανοῖς καὶ ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τὰ ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες εἴτε ἀρχαὶ εἴτε ἐξουσίαι· τὰ πάντα διʼ αὐτοῦ καὶ εἰς αὐτὸν ἔκτισται· 1.17 καὶ αὐτὸς ἔστιν πρὸ πάντων καὶ τὰ πάντα ἐν αὐτῷ συνέστηκεν, 1.18 καὶ αὐτός ἐστιν ἡ κεφαλὴ τοῦ σώματος, τῆς ἐκκλησίας· ὅς ἐστιν ἡ ἀρχή, πρωτότοκος ἐκ τῶν νεκρῶν, ἵνα γένηται ἐν πᾶσιν αὐτὸς πρωτεύων, 1.19 ὅτι ἐν αὐτῷ εὐδόκησεν πᾶν τὸ πλήρωμα κατοικῆσαι 1.20 καὶ διʼ αὐτοῦ ἀποκαταλλάξαι τὰ πάντα εἰς αὐτόν, εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, διʼ αὐτοῦ εἴτε τὰ ἐπὶ τῆς γῆς εἴτε τὰ ἐν τοῖς οὐρανοῖς·
2.6
Ὡς οὖν παρελάβετε τὸν χριστὸν Ἰησοῦν τὸν κύριον, ἐν αὐτῷ περιπατεῖτε,'' None
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1.15 who is the image of the invisible God, the firstborn of all creation. 1.16 For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17 He is before all things, and in him all things are held together. 1.18 He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19 For all the fullness was pleased to dwell in him; 1.20 and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens.
2.6
As therefore you received Christ Jesus, the Lord, walk in him, '' None
46. New Testament, Ephesians, 1.9-1.10, 1.13, 1.19, 3.7-3.12, 4.13, 4.16, 4.20-4.21, 5.2, 5.18, 5.20, 5.25, 5.30 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Password • interpretation words • invention (εὕρεσις, inventio), of words • word of God • word-play • word/the Word • word/the Word, in Christ • word/the Word, nature of Word • word/the Word, of God • word/the Word, of the Lord • words for prayer, δεήσις • words for prayer, εὐλογητός • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words of the apostle Paul

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 116; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 194; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 203; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 917, 918, 919, 928, 932; Osborne (2001), Irenaeus of Lyons, 121; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 243; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 116, 117, 127, 128; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 343

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1.9 ἧς ἐπερίσσευσεν εἰς ἡμᾶς ἐν πάσῃ σοφίᾳ καὶ φρονήσει γνωρίσας ἡμῖν τὸ μυστήριον τοῦ θελήματος αὐτοῦ, κατὰ τὴν εὐδοκίαν αὐτοῦ ἣν προέθετο ἐν αὐτῷ 1.10 εἰς οἰκονομίαν τοῦ πληρώματος τῶν καιρῶν, ἀνακεφαλαιώσασθαι τὰ πάντα ἐν τῷ χριστῷ, τὰ ἐπὶ τοῖς οὐρανοῖς καὶ τὰ ἐπὶ τῆς γῆς· ἐν αὐτῷ,
1.13
ἐν ᾧ καὶ ὑμεῖς ἀκούσαντες τὸν λόγον τῆς ἀληθείας, τὸ εὐαγγέλιον τῆς σωτηρίας ὑμῶν, ἐν ᾧ καὶ πιστεύσαντες, ἐσφραγίσθητε τῷ πνεύματι τῆς ἐπαγγελίας τῷ ἁγίῳ,
1.19
καὶ τί τὸ ὑπερβάλλον μέγεθος τῆς δυνάμεως αὐτοῦ εἰς ἡμᾶς τοὺς πιστεύοντας κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ
3.7
οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ — 3.8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.9 καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι, 3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ, 3.11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν, 3.12 ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
4.13
μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ χριστοῦ,
4.16
ἐξ οὗ πᾶν τὸ σῶμα συναρμολογούμενον καὶ συνβιβαζόμενον διὰ πάσης ἁφῆς τῆς ἐπιχορηγίας κατʼ ἐνέργειαν ἐν μέτρῳ ἑνὸς ἑκάστου μέρους τὴν αὔξησιν τοῦ σώματος ποιεῖται εἰς οἰκοδομὴν ἑαυτοῦ ἐν ἀγάπῃ.
4.20
Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν, 4.21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ,
5.2
καθὼς καὶ ὁ χριστὸς ἠγάπησεν ὑμᾶς καὶ παρέδωκεν ἑαυτὸν ὑπὲρ ὑμῶν προσφορὰν καὶ θυσίαν τῷ θεῷ εἰς ὀσμὴν εὐωδίας.
5.18
καὶ μὴ μεθύσκεσθε οἴνῳ, ἐν ᾧ ἐστὶν ἀσωτία, ἀλλὰ πληροῦσθε ἐν πνεύματι,

5.20
εὐχαριστοῦντες πάντοτε ὑπὲρ πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ τῷ θεῷ καὶ πατρί,

5.25
Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς,
5.30
ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ.'' None
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1.9 making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10 to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him;
1.13
in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise,
1.19
and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might
3.7
whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places, 3.11 according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12 in whom we have boldness and access in confidence through our faith in him.
4.13
until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
4.16
from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
4.20
But you did not learn Christ that way; 4.21 if indeed you heard him, and were taught in him, even as truth is in Jesus:
5.2
Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. ' "
5.18
Don't be drunken with wine, in which is dissipation, but be filled with the Spirit, "
5.20
giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;

5.25
Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;
5.30
because we are members of his body, of his flesh and bones. '' None
47. New Testament, Galatians, 3.2-3.5, 3.24, 3.28, 4.4-4.7 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Stoicism, internal reason versus uttered word • Word. • Word/Light incarnation • word/the Word • word/the Word, divine vs. human • word/the Word, nature of Word • words for prayer, προσέρχομαι • words for prayer, ἐπικαλέω • words for prayer, ἐρωτάω • words of the apostle Paul • words, sacred words

 Found in books: Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 64, 195, 229; Levison (2009), Filled with the Spirit, 268, 269, 273; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 379, 917; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 157, 158; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 139; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 22, 330

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3.2 τοῦτο μόνον θέλω μαθεῖν ἀφʼ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; 3.3 οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; 3.4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. 3.5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;

3.24
ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν·

3.28
οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ.
4.4
ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, ἐξαπέστειλεν ὁ θεὸς τὸν υἱὸν αὐτοῦ, γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, 4.5 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 4.6 Ὅτι δέ ἐστε υἱοί, ἐξαπέστειλεν ὁ θεὸς τὸ πνεῦμα τοῦ υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, κρᾶζον Ἀββά ὁ πατήρ. 4.7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.'' None
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3.2 I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3 Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4 Did you suffer so many things in vain, if it is indeedin vain? 3.5 He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith?

3.24
So that the law has become our tutor to bring us toChrist, that we might be justified by faith.

3.28
There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
4.4
But when the fullness of the time came,God sent out his Son, born to a woman, born under the law, 4.5 thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6 And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father!" 4.7 Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. '' None
48. New Testament, Hebrews, 1.1-1.3 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • Son, as word in Scripture • vision, as mode of knowing, incarnation of Christ, as image and word • word/the Word • word/the Word, nature of Word • word/the Word, of God • words of the apostle Paul

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 876, 917, 919; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 216, 217; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 343

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1.1 ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις 1.2 ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας· 1.3 ὃς ὢν ἀπαύγασμα τῆς δόξης καὶ χαρακτὴρ τῆς ὑποστάσεως αὐτοῦ, φέρων τε τὰ πάντα τῷ ῥήματι τῆς δυνάμεως αὐτοῦ, καθαρισμὸν τῶν ἁμαρτιῶν ποιησάμενοςἐκάθισεν ἐν δεξιᾷτῆς μεγαλωσύνης ἐν ὑψηλοῖς,'' None
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1.1 God, having in the past spoken to the fathers through the prophets at many times and in various ways, 1.2 has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; '' None
49. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Logos, Word, endiathetos/prophorikos • Son, as word in Scripture • words of the apostle Paul

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 175; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210, 216, 221; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35

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2.6 ὃς ἐν μορφῇ θεοῦ ὑπάρχων οὐχ ἁρπαγμὸν ἡγήσατο τὸ εἶναι ἴσα θεῷ, 2.7 ἀλλὰ ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβών, ἐν ὁμοιώματι ἀνθρώπων γενόμενος· καὶ σχήματι εὑρεθεὶς ὡς ἄνθρωπος 2.8 ἐταπείνωσεν ἑαυτὸν γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ· 2.9 διὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, 2.10 ἵνα ἐν τῷ ὀνόματι Ἰησοῦπᾶν γόνυ κάμψῃἐπουρανίων καὶ ἐπιγείων καὶ καταχθονίων, 2.11 καὶ πᾶσα γλῶσσα ἐξομολογήσηταιὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ ΧΡΙΣΤΟΣ εἰς δόξανθεοῦπατρός.'' None
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2.6 who, existing in the form of God, didn't consider it robbery to be equal with God, " '2.7 but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8 And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9 Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10 that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth, 2.11 and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. '" None
50. New Testament, Romans, 5.20, 8.15, 8.26, 8.28-8.39, 10.8-10.13, 11.2, 11.36 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Son, as word in Scripture • Stoicism, internal reason versus uttered word • interpretation words • intertextuality and intertext, word by word • invention (εὕρεσις, inventio), of words • word (logos) • word/the Word • word/the Word, preached • words for prayer, προσέρχομαι • words for prayer, ἐπικαλέω • words for prayer, ἐρωτάω • words for prayer, ὁμολογέω • words of the apostle Paul

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 116; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 232; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 35; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 85, 89, 98, 99, 100; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 201; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 927; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 47, 48; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 210, 211; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35, 36, 330

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5.20 νόμος δὲ παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα· οὗ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,
8.15
οὐ γὰρ ἐλάβετε πνεῦμα δουλείας πάλιν εἰς φόβον, ἀλλὰ ἐλάβετε πνεῦμα υἱοθεσίας, ἐν ᾧ κράζομεν
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,
8.28
οἴδαμεν δὲ ὅτι τοῖς ἀγαπῶσι τὸν θεὸν πάντα συνεργεῖ ὁ θεὸς εἰς ἀγαθόν, τοῖς κατὰ πρόθεσιν κλητοῖς οὖσιν. 8.29 ὅτι οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς· 8.30 οὓς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν· καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν· οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν. 8.31 Τί οὖν ἐροῦμεν πρὸς ταῦτα; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθʼ ἡμῶν; 8.32 ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο, ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται; 8.33 τίς ἐγκαλέσει κατὰ ἐκλεκτῶν θεοῦ; δικαιῶν· θεὸς ὁ 8.34 τίς ὁ κατακρινῶν; Χριστὸς Ἰησοῦς ὁ ἀποθανών, μᾶλλον δὲ ἐγερθεὶς ἐκ νεκρῶν, ὅς ἐστιν ἐν δεξιᾷ ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν· τοῦ θεοῦ, 8.35 τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ χριστοῦ; θλίψις ἢ στενοχωρία ἢ διωγμὸς ἢ λιμὸς ἢ γυμνότης ἢ κίνδυνος ἢ μάχαιρα; 8.36 καθὼς γέγραπται ὅτι 8.37 ἀλλʼ ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. 8.38 πέπεισμαι γὰρ ὅτι οὔτε θάνατος οὔτε ζωὴ οὔτε ἄγγελοι οὔτε ἀρχαὶ οὔτε ἐνεστῶτα οὔτε μέλλοντα οὔτε δυνάμεις 8.39 οὔτε ὕψωμα οὔτε βάθος οὔτε τις κτίσις ἑτέρα δυνήσεται ἡμᾶς χωρίσαι ἀπὸ τῆς ἀγάπης τοῦ θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν.
10.8
ἀλλὰ τί λέγει;Ἐγγύς σου τὸ ῥῆμά ἐστιν, ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου·τοῦτʼ ἔστιν τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν. 10.9 ὅτι ἐὰν ὁμολογήσῃςτὸ ῥῆμα ἐν τῷ στόματί σουὅτι ΚΥΡΙΟΣ ΙΗΣΟΥΣ, καὶ πιστεύσῃςἐν τῇ καρδίᾳ σουὅτι ὁ θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν, σωθήσῃ· 10.10 καρδίᾳ γὰρ πιστεύεται εἰς δικαιοσύνην, στόματι δὲ ὁμολογεῖται εἰς σωτηρίαν· 10.11 λέγει γὰρ ἡ γραφή Πᾶςὁ πιστεύων ἐπʼ αὐτῷ οὐ καταισχυνθήσεται. 10.12 οὐ γάρ ἐστιν διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος, ὁ γὰρ αὐτὸς κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτόν· 10.13 Πᾶς γὰρὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου σωθήσεται.
11.2
οὐκ ἀπώσατο ὁ θεὸς τὸν λαὸν αὐτοῦὃν προέγνω. ἢ οὐκ οἴδατε ἐν Ἠλείᾳ τί λέγει ἡ γραφή, ὡς ἐντυγχάνει τῷ θεῷ κατὰ τοῦ Ἰσραήλ;
11.36
ὅτι ἐξ αὐτοῦ καὶ διʼ αὐτοῦ καὶ εἰς αὐτὸν τὰ πάντα· αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.' ' None
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5.20 The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly;
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!"' "
8.26
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. " 8.28 We know that all things work together for good for those who love God, to those who are called according to his purpose. 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. 8.30 Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.31 What then shall we say about these things? If God is for us, who can be against us? ' "8.32 He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? " "8.33 Who could bring a charge against God's elect? It is God who justifies. " '8.34 Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35 Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36 Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter." 8.37 No, in all these things, we are more than conquerors through him who loved us. 8.38 For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, 8.39 nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 8 , There is therefore now no condemnation to those who are in Christ Jesus, who don\'t walk according to the flesh, but according to the Spirit. , For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. , For what the law couldn\'t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; , that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. , For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. , For the mind of the flesh is death, but the mind of the Spirit is life and peace; , because the mind of the flesh is hostile towards God; for it is not subject to God\'s law, neither indeed can it be. , Those who are in the flesh can\'t please God. , But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn\'t have the Spirit of Christ, he is not his. , If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. , But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. , So then, brothers, we are debtors, not to the flesh, to live after the flesh. , For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. , For as many as are led by the Spirit of God, these are children of God. , 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!", The Spirit himself testifies with our spirit that we are children of God; , 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. , For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. , For the creation waits with eager expectation for the sons of God to be revealed. , For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope , that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. , For we know that the whole creation groans and travails in pain together until now. , Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. , For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? , But if we hope for that which we don\'t see, we wait for it with patience. , 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. , He who searches the hearts knows what is on the Spirit\'s mind, because he makes intercession for the saints according to God. , We know that all things work together for good for those who love God, to those who are called according to his purpose. , 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. , Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. , What then shall we say about these things? If God is for us, who can be against us? , He who didn\'t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? , Who could bring a charge against God\'s elect? It is God who justifies. , Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. , Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? , Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter.", No, in all these things, we are more than conquerors through him who loved us. , For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, , nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.
10.8
But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9 that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10 For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11 For the Scripture says, "Whoever believes in him will not be put to shame." 10.12 For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13 For, "Whoever will call on the name of the Lord will be saved."' "10 , Brothers, my heart\'s desire and my prayer to God is for Israel, that they may be saved. , For I testify about them that they have a zeal for God, but not according to knowledge. , For being ignorant of God\'s righteousness, and seeking to establish their own righteousness, they didn\'t subject themselves to the righteousness of God. , For Christ is the end of the law for righteousness to everyone who believes. , For Moses writes about the righteousness of the law, "The one who does them will live by them.", But the righteousness which is of faith says this, "Don\'t say in your heart, \'Who will ascend into heaven?\' (that is, to bring Christ down); , or, \'Who will descend into the abyss?\' (that is, to bring Christ up from the dead.)", But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: , that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. , For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. , For the Scripture says, "Whoever believes in him will not be put to shame.", For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. , For, "Whoever will call on the name of the Lord will be saved.", How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? , And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things!", But they didn\'t all listen to the glad news. For Isaiah says, "Lord, who has believed our report?", So faith comes by hearing, and hearing by the word of God. , But I say, didn\'t they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world.", But I ask, didn\'t Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry.", Isaiah is very bold, and says, "I was found by those who didn\'t seek me. I was revealed to those who didn\'t ask for me.", But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 11.2 God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: " 11.36 For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. ' None
51. New Testament, Titus, 2.1, 2.14, 3.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • interpretation words • word/the Word, teachers • words and deeds • words for prayer, εὐχαριστέω/ εὐχαριστία • words, as basis of trust

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 116; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 411, 422; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 148

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2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ.

2.14
ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν ἵνα λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας καὶκαθαρίσῃ ἑαυτῷ λαὸν περιούσιον,ζηλωτὴν καλῶν ἔργων.
3.8
Πιστὸς ὁ λόγος, καὶ περὶ τούτων βούλομαί σε διαβεβαιοῦσθαι, ἵνα φροντίζωσιν καλῶν ἔργων προΐστασθαι οἱ πεπιστευκότες θεῷ. Ταῦτά ἐστιν καλὰ καὶ ὠφέλιμα τοῖς ἀνθρώποις·'' None
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2.1 But say the things which fit sound doctrine,

2.14
who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
3.8
This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; '' None
52. New Testament, John, 1.1-1.18, 1.32, 2.11, 3.1-3.21, 4.10-4.15, 4.23-4.24, 4.29, 4.39, 6.23, 6.53-6.58, 6.68, 9.11-9.12, 10.1, 11.41-11.42, 14.9, 15.7, 17.1-17.26, 19.34, 21.25 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, Words of • Christ, visible incarnation of, as image and word • Clement of Alexandria, the Word • Image, Word as Image of God • Logos, Christ/Word • Logos/God’s Word • Love, of Vain Words • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Password • Son, as word in Scripture • Word • Word (of God) • Word of God (Logos) • Word of God, As presence of God • Word, • Word, flesh of • Word/Light incarnation • Words of Institution • final words, martyrs • invention (εὕρεσις, inventio), of words • martyr final words • ritual words • uerbum interior, inner word • vision, as mode of knowing, incarnation of Christ, as image and word • word incarnate • word of God • word of God, wrath of • word of God, year of • word, the • word/the Word • word/the Word, nature of Word • word/the Word, of Jesus • words for prayer, αἰτέω • words for prayer, εὐλογέω • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words for prayer, προσκυνέω • words for prayer, προσέρχομαι • words for prayer, ἐρωτάω • words of the apostle Paul • words, as basis of trust • words, of Jesus • words, of Scripture • words, of salvation • words, of the Lord/God’s words

 Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 467, 468; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 347, 521; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 157; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 239; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 147; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 203; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 37; Levison (2009), Filled with the Spirit, 242, 379, 389, 397; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 266, 917; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 36, 149; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210, 211; Moss (2010), The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom, 67; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 155; Osborne (2001), Irenaeus of Lyons, 52, 85, 187, 229; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 125; Peppard (2011), The Son of God in the Roman World: Divine Sonship in its Social and Political Context, 143, 144, 145; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 83, 144, 243, 244, 255, 257, 265, 270, 277; Robbins et al. (2017), The Art of Visual Exegesis, 112, 114, 117, 119, 120, 122, 139, 140, 142, 146, 147, 148, 149, 151, 157, 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 341; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 140, 141, 142, 145; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 42, 43, 60, 77; Stuckenbruck (2007), 1 Enoch 91-108, 369; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 444, 448, 451; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 219, 220; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 89, 99, 132, 265, 266, 269, 330

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1.1 ΕΝ ΑΡΧΗ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. 1.2 Οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. 1.3 πάντα διʼ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. 1.4 ὃ γέγονεν ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων· 1.5 καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. 1.6 Ἐγένετο ἄνθρωπος ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάνης· 1.7 οὗτος ἦλθεν εἰς μαρτυρίαν, ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν διʼ αὐτοῦ. 1.8 οὐκ ἦν ἐκεῖνος τὸ φῶς, ἀλλʼ ἵνα μαρτυρήσῃ περὶ τοῦ φωτός. 1.9 Ἦν τὸ φῶς τὸ ἀληθινὸν ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον.
1.10
ἐν τῷ κόσμῳ ἦν, καὶ ὁ κόσμος διʼ αὐτοῦ ἐγένετο, καὶ ὁ κόσμος αὐτὸν οὐκ ἔγνω.
1.11
Εἰς τὰ ἴδια ἦλθεν, καὶ οἱ ἴδιοι αὐτὸν οὐ παρέλαβον.
1.12
ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ,
1.13
οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλʼ ἐκ θεοῦ ἐγεννήθησαν.
1.14
Καὶ ὁ λόγος σὰρξ ἐγένετο καὶ ἐσκήνωσεν ἐν ἡμῖν, καὶ ἐθεασάμεθα τὴν δόξαν αὐτοῦ, δόξαν ὡς μονογενοῦς παρὰ πατρός, πλήρης χάριτος καὶ ἀληθείας·?̔
1.15
Ἰωάνης μαρτυρεῖ περὶ αὐτοῦ καὶ κέκραγεν λέγων — οὗτος ἦν ὁ εἰπών — Ὁ ὀπίσω μου ἐρχόμενος ἔμπροσθέν μου γέγονεν, ὅτι πρῶτός μου ἦν·̓
1.16
ὅτι ἐκ τοῦ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν, καὶ χάριν ἀντὶ χάριτος·
1.17
ὅτι ὁ νόμος διὰ Μωυσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ ἐγένετο.
1.18
θεὸν οὐδεὶς ἑώρακεν πώποτε· μονογενὴς θεὸς ὁ ὢν εἰς τὸν κόλπον τοῦ πατρὸς ἐκεῖνος ἐξηγήσατο.
1.32
Καὶ ἐμαρτύρησεν Ἰωάνης λέγων ὅτι Τεθέαμαι τὸ πνεῦμα καταβαῖνον ὡς περιστερὰν ἐξ οὐρανοῦ, καὶ ἔμεινεν ἐπʼ αὐτόν·
2.11
Ταύτην ἐποίησεν ἀρχὴν τῶν σημείων ὁ Ἰησοῦς ἐν Κανὰ τῆς Γαλιλαίας καὶ ἐφανέρωσεν τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν εἰς αὐτὸν οἱ μαθηταὶ αὐτοῦ.
3.1
Ἦν δὲ ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, ἄρχων τῶν Ἰουδαίων· 3.2 οὗτος ἦλθεν πρὸς αὐτὸν νυκτὸς καὶ εἶπεν αὐτῷ Ῥαββεί, οἴδαμεν ὅτι ἀπὸ θεοῦ ἐλήλυθας διδάσκαλος· οὐδεὶς γὰρ δύναται ταῦτα τὰ σημεῖα ποιεῖν ἃ σὺ ποιεῖς, ἐὰν μὴ ᾖ ὁ θεὸς μετʼ αὐτοῦ. 3.3 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἄνωθεν, οὐ δύναται ἰδεῖν τὴν βασιλείαν τοῦ θεοῦ. 3.4 λέγει πρὸς αὐτὸν ὁ Νικόδημος Πῶς δύναται ἄνθρωπος γεννηθῆναι γέρων ὤν; μὴ δύναται εἰς τὴν κοιλίαν τῆς μητρὸς αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; 3.5 ἀπεκρίθη ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω σοι, ἐὰν μή τις γεννηθῇ ἐξ ὕδατος καὶ πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ θεοῦ. 3.6 τὸ γεγεννημένον ἐκ τῆς σαρκὸς σάρξ ἐστιν, καὶ τὸ γεγεννημένον ἐκ τοῦ πνεύματος πνεῦμά ἐστιν. 3.7 μὴ θαυμάσῃς ὅτι εἶπόν σοι Δεῖ ὑμᾶς γεννηθῆναι ἄνωθεν. 3.8 τὸ πνεῦμα ὅπου θέλει πνεῖ, καὶ τὴν φωνὴν αὐτοῦ ἀκούεις, ἀλλʼ οὐκ οἶδας πόθεν ἔρχεται καὶ ποῦ ὑπάγει· οὕτως ἐστὶν πᾶς ὁ γεγεννημένος ἐκ τοῦ πνεύματος. 3.9 ἀπεκρίθη Νικόδημος καὶ εἶπεν αὐτῷ Πῶς δύναται ταῦτα γενέσθαι;
3.10
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Σὺ εἶ ὁ διδάσκαλος τοῦ Ἰσραὴλ καὶ ταῦτα οὐ γινώσκεις;
3.11
ἀμὴν ἀμὴν λέγω σοι ὅτι ὃ οἴδαμεν λαλοῦμεν καὶ ὃ ἑωράκαμεν μαρτυροῦμεν, καὶ τὴν μαρτυρίαν ἡμῶν οὐ λαμβάνετε.
3.12
εἰ τὰ ἐπίγεια εἶπον ὑμῖν καὶ οὐ πιστεύετε, πῶς ἐὰν εἴπω ὑμῖν τὰ ἐπουράνια πιστεύσετε;
3.13
καὶ οὐδεὶς ἀναβέβηκεν εἰς τὸν οὐρανὸν εἰ μὴ ὁ ἐκ τοῦ οὐρανοῦ καταβάς, ὁ υἱὸς τοῦ ἀνθρώπου.
3.14
καὶ καθὼς Μωυσῆς ὕψωσεν τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτως ὑψωθῆναι δεῖ τὸν υἱὸν τοῦ ἀνθρώπου,
3.15
ἵνα πᾶς ὁ πιστεύων ἐν αὐτῷ ἔχῃ ζωὴν αἰώνιον.
3.16
Οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον ὥστε τὸν υἱὸν τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται ἀλλὰ ἔχῃ ζωὴν αἰώνιον.
3.17
οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν εἰς τὸν κόσμον ἵνα κρίνῃ τὸν κόσμον, ἀλλʼ ἵνα σωθῇ ὁ κόσμος διʼ αὐτοῦ.
3.18
ὁ πιστεύων εἰς αὐτὸν οὐ κρίνεται. ὁ μὴ πιστεύων ἤδη κέκριται, ὅτι μὴ πεπίστευκεν εἰς τὸ ὄνομα τοῦ μονογενοῦς υἱοῦ τοῦ θεοῦ.
3.19
αὕτη δέ ἐστιν ἡ κρίσις ὅτι τὸ φῶς ἐλήλυθεν εἰς τὸν κόσμον καὶ ἠγάπησαν οἱ ἄνθρωποι μᾶλλον τὸ σκότος ἢ τὸ φῶς, ἦν γὰρ αὐτῶν πονηρὰ τὰ ἔργα. 3.20 πᾶς γὰρ ὁ φαῦλα πράσσων μισεῖ τὸ φῶς καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ ἐλεγχθῇ τὰ ἔργα αὐτοῦ· 3.21 ὁ δὲ ποιῶν τὴν ἀλήθειαν ἔρχεται πρὸς τὸ φῶς, ἵνα φανερωθῇ αὐτοῦ τὰ ἔργα ὅτι ἐν θεῷ ἐστὶν εἰργασμένα.
4.10
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Εἰ ᾔδεις τὴν δωρεὰν τοῦ θεοῦ καὶ τίς ἐστιν ὁ λέγων σοι Δός μοι πεῖν, σὺ ἂν ᾔτησας αὐτὸν καὶ ἔδωκεν ἄν σοι ὕδωρ ζῶν. 4.11 λέγει αὐτῷ Κύριε, οὔτε ἄντλημα ἔχεις καὶ τὸ φρέαρ ἐστὶν βαθύ· πόθεν οὖν ἔχεις τὸ ὕδωρ τὸ ζῶν; 4.12 μὴ σὺ μείζων εἶ τοῦ πατρὸς ἡμῶν Ἰακώβ, ὃς ἔδωκεν ἡμῖν τὸ φρέαρ καὶ αὐτὸς ἐξ αὐτοῦ ἔπιεν καὶ οἱ υἱοὶ αὐτοῦ καὶ τὰ θρέμματα αὐτοῦ; 4.13 ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῇ Πᾶς ὁ πίνων ἐκ τοῦ ὕδατος τούτου διψήσει πάλιν· 4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. 4.15 λέγει πρὸς αὐτὸν ἡ γυνή Κύριε, δός μοι τοῦτο τὸ ὕδωρ, ἵνα μὴ διψῶ μηδὲ διέρχωμαι ἐνθάδε ἀντλεῖν.
4.23
ἀλλὰ ἔρχεται ὥρα καὶ νῦν ἐστίν, ὅτε οἱ ἀληθινοὶ προσκυνηταὶ προσκυνήσουσιν τῷ πατρὶ ἐν πνεύματι καὶ ἀληθείᾳ, καὶ γὰρ ὁ πατὴρ τοιούτους ζητεῖ τοὺς προσκυνοῦντας αὐτόν· 4.24 πνεῦμα ὁ θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν.
4.29
Δεῦτε ἴδετε ἄνθρωπον ὃς εἶπέ μοι πάντα ἃ ἐποίησα· μήτι οὗτός ἐστιν ὁ χριστός;
4.39
Ἐκ δὲ τῆς πόλεως ἐκείνης πολλοὶ ἐπίστευσαν εἰς αὐτὸν τῶν Σαμαρειτῶν διὰ τὸν λόγον τῆς γυναικὸς μαρτυρούσης ὅτι Εἶπέν μοι πάντα ἃ ἐποίησα.
6.23
ἀλλὰ ἦλθεν πλοῖα ἐκ Τιβεριάδος ἐγγὺς τοῦ τόπου ὅπου ἔφαγον τὸν ἄρτον εὐχαριστήσαντος τοῦ κυρίου.
6.53
εἶπεν οὖν αὐτοῖς ὁ Ἰησοῦς Ἀμὴν ἀμὴν λέγω ὑμῖν, ἐὰν μὴ φάγητε τὴν σάρκα τοῦ υἱοῦ τοῦ ἀνθρώπου καὶ πίητε αὐτοῦ τὸ αἷμα, οὐκ ἔχετε ζωὴν ἐν ἑαυτοῖς. 6.54 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἔχει ζωὴν αἰώνιον, κἀγὼ ἀναστήσω αὐτὸν τῇ ἐσχάτῃ ἡμέρᾳ· 6.55 ἡ γὰρ σάρξ μου ἀληθής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις. 6.56 ὁ τρώγων μου τὴν σάρκα καὶ πίνων μου τὸ αἷμα ἐν ἐμοὶ μένει κἀγὼ ἐν αὐτῷ. 6.57 καθὼς ἀπέστειλέν με ὁ ζῶν πατὴρ κἀγὼ ζῶ διὰ τὸν πατέρα, καὶ ὁ τρώγων με κἀκεῖνος ζήσει διʼ ἐμέ. 6.58 οὗτός ἐστιν ὁ ἄρτος ὁ ἐξ οὐρανοῦ καταβάς, οὐ καθὼς ἔφαγον οἱ πατέρες καὶ ἀπέθανον· ὁ τρώγων τοῦτον τὸν ἄρτον ζήσει εἰς τὸν αἰῶνα.
6.68
ἀπεκρίθη αὐτῷ Σίμων Πέτρος Κύριε, πρὸς τίνα ἀπελευσόμεθα; ῥήματα ζωῆς αἰωνίου ἔχεις,
9.11
ἀπεκρίθη ἐκεῖνος Ὁ ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμοὺς καὶ εἶπέν μοι ὅτι Ὕπαγε εἰς τὸν Σιλωὰμ καὶ νίψαι· ἀπελθὼν οὖν καὶ νιψάμενος ἀνέβλεψα. 9.12 καὶ εἶπαν αὐτῷ Ποῦ ἐστὶν ἐκεῖνος; λέγει Οὐκ οἶδα.
10.1
Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·
11.41
ἦραν οὖν τὸν λίθον. ὁ δὲ Ἰησοῦς ἦρεν τοὺς ὀφθαλμοὺς ἄνω καὶ εἶπεν Πάτερ, εὐχαριστῶ σοι ὅτι ἤκουσάς μου, 11.42 ἐγὼ δὲ ᾔδειν ὅτι πάντοτέ μου ἀκούεις· ἀλλὰ διὰ τὸν ὄχλον τὸν περιεστῶτα εἶπον ἵνα πιστεύσωσιν ὅτι σύ με ἀπέστειλας.
14.9
λέγει αὐτῷ ὁ Ἰησοῦς Τοσοῦτον χρόνον μεθʼ ὑμῶν εἰμὶ καὶ οὐκ ἔγνωκάς με, Φίλιππε; ὁ ἑωρακὼς ἐμὲ ἑωρακεν τὸν πατέρα· πῶς σὺ λέγεις Δεῖξον ἡμῖν τὸν πατέρα;
15.7
Ἐὰν μείνητε ἐν ἐμοὶ καὶ τὰ ῥήματά μου ἐν ὑμῖν μείνῃ, ὃ ἐὰν θέλητε αἰτήσασθε καὶ γενήσεται ὑμῖν·
17.1
Ταῦτα ἐλάλησεν Ἰησοῦς, καὶ ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ εἰς τὸν οὐρανὸν εἶπεν Πάτερ, ἐλήλυθεν ἡ ὥρα· 17.2 δόξασόν σου τὸν υἱόν, ἵνα ὁ υἱὸς δοξάσῃ σέ, καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός, ἵνα πᾶν ὃ δέδωκας αὐτῷ δώσει αὐτοῖς ζωὴν αἰώνιον. 17.3 αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ ἵνα γινώσκωσι σὲ τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν. 17.4 ἐγώ σε ἐδόξασα ἐπὶ τῆς γῆς,τὸ ἔργον τελειώσας ὃ δέδωκάς μοι ἵνα ποιήσω· 17.5 καὶ νῦν δόξασόν με σύ, πάτερ, παρὰ σεαυτῷ τῇ δόξῃ ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί. 17.6 Ἐφανέρωσά σου τὸ ὄνομα τοῖς ἀνθρώποις. οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου. σοὶ ἦσαν κἀμοὶ αὐτοὺς ἔδωκας, καὶ τὸν λόγον σου τετήρηκαν. 17.7 νῦν ἔγνωκαν ὅτι πάντα ὅσα ἔδωκάς μοι παρὰ σοῦ εἰσίν· 17.8 ὅτι τὰ ῥήματα ἃ ἔδωκάς μοι δέδωκα αὐτοῖς, καὶ αὐτοὶ ἔλαβον καὶ ἔγνωσαν ἀληθῶς ὅτι παρὰ σοῦ ἐξῆλθον, καὶ ἐπίστευσαν ὅτι σύ με ἀπέστειλας. 17.9 Ἐγὼ περὶ αὐτῶν ἐρωτῶ· οὐ περὶ τοῦ κόσμου ἐρωτῶ ἀλλὰ περὶ ὧν δέδωκάς μοι, ὅτι σοί εἰσιν, καὶ τὰ ἐμὰ πάντα σά ἐστιν
17.10
καὶ τὰ σὰ ἐμά, καὶ δεδόξασμαι ἐν αὐτοῖς.
17.11
καὶ οὐκέτι εἰμὶ ἐν τῷ κόσμῳ, καὶ αὐτοὶ ἐν τῷ κόσμῳ εἰσίν, κἀγὼ πρὸς σὲ ἔρχομαι. πάτερ ἅγιε, τήρησον αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, ἵνα ὦσιν ἓν καθὼς ἡμεῖς.
17.12
Ὅτε ἤμην μετʼ αὐτῶν ἐγὼ ἐτήρουν αὐτοὺς ἐν τῷ ὀνόματί σου ᾧ δέδωκάς μοι, καὶ ἐφύλαξα, καὶ οὐδεὶς ἐξ αὐτῶν ἀπώλετο εἰ μὴ ὁ υἱὸς τῆς ἀπωλείας, ἵνα ἡ γραφὴ πληρωθῇ.
17.13
νῦν δὲ πρὸς σὲ ἔρχομαι, καὶ ταῦτα λαλῶ ἐν τῷ κόσμῳ ἵνα ἔχωσιν τὴν χαρὰν τὴν ἐμὴν πεπληρωμένην ἐν ἑαυτοῖς.
17.14
Ἐγὼ δέδωκα αὐτοῖς τὸν λόγον σου, καὶ ὁ κόσμος ἐμίσησεν αὐτούς, ὅτι οὐκ εἰσὶν ἐκ τοῦ κόσμου καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
17.15
οὐκ ἐρωτῶ ἵνα ἄρῃς αὐτοὺς ἐκ τοῦ κόσμου ἀλλʼ ἵνα τηρήσῃς αὐτοὺς ἐκ τοῦ πονηροῦ.
17.16
ἐκ τοῦ κόσμου οὐκ εἰσὶν καθὼς ἐγὼ οὐκ εἰμὶ ἐκ τοῦ κόσμου.
17.17
ἁγίασον αὐτοὺς ἐν τῇ ἀληθείᾳ· ὁ λόγος ὁ σὸς ἀλήθειά ἐστιν.
17.18
καθὼς ἐμὲ ἀπέστειλας εἰς τὸν κόσμον, κἀγὼ ἀπέστειλα αὐτοὺς εἰς τὸν κόσμον·
17.19
καὶ ὑπὲρ αὐτῶν ἐγὼ ἁγιάζω ἐμαυτόν, ἵνα ὦσιν καὶ αὐτοὶ ἡγιασμένοι ἐν ἀληθείᾳ. 17.20 Οὐ περὶ τούτων δὲ ἐρωτῶ μόνον, ἀλλὰ καὶ περὶ τῶν πιστευόντων διὰ τοῦ λόγου αὐτῶν εἰς ἐμέ, 17.21 ἵνα πάντες ἓν ὦσιν, καθὼς σύ, πατήρ, ἐν ἐμοὶ κἀγὼ ἐν σοί, ἵνα καὶ αὐτοὶ ἐν ἡμῖν ὦσιν, ἵνα ὁ κόσμος πιστεύῃ ὅτι σύ με ἀπέστειλας. 17.22 κἀγὼ τὴν δόξαν ἣν δέδωκάς μοι δέδωκα αὐτοῖς, 17.23 ἵνα ὦσιν ἓν καθὼς ἡμεῖς ἕν, ἐγὼ ἐν αὐτοῖς καὶ σὺ ἐν ἐμοί, ἵνα ὦσιν τετελειωμένοι εἰς ἕν, ἵνα γινώσκῃ ὁ κόσμος ὅτι σύ με ἀπέστειλας καὶ ἠγάπησας αὐτοὺς καθὼς ἐμὲ ἠγάπησας. 17.24 Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου. 17.25 Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλας, 17.26 καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.
19.34
ἀλλʼ εἷς τῶν στρατιωτῶν λόγχῃ αὐτοῦ τὴν πλευρὰν ἔνυξεν, καὶ ἐξῆλθεν εὐθὺς αἷμα καὶ ὕδωρ.
21.25
Ἔστιν δὲ καὶ ἄλλα πολλὰ ἃ ἐποίησεν ὁ Ἰησοῦς, ἅτινα ἐὰν γράφηται καθʼ ἕν, οὐδʼ αὐτὸν οἶμαι τὸν κόσμον χωρήσειν τὰ γραφόμενα βιβλία.' ' None
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1.1 In the beginning was the Word, and the Word was with God, and the Word was God. 1.2 The same was in the beginning with God. 1.3 All things were made through him. Without him was not anything made that has been made. 1.4 In him was life, and the life was the light of men. ' "1.5 The light shines in the darkness, and the darkness hasn't overcome it. " '1.6 There came a man, sent from God, whose name was John. 1.7 The same came as a witness, that he might testify about the light, that all might believe through him. 1.8 He was not the light, but was sent that he might testify about the light. 1.9 The true light that enlightens everyone was coming into the world. ' "
1.10
He was in the world, and the world was made through him, and the world didn't recognize him. " "
1.11
He came to his own, and those who were his own didn't receive him. " "
1.12
But as many as received him, to them he gave the right to become God's children, to those who believe in his name: " 1.13 who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God.
1.14
The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
1.15
John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'"
1.16
From his fullness we all received grace upon grace.
1.17
For the law was given through Moses. Grace and truth came through Jesus Christ.
1.18
No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him.
1.32
John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1 , In the beginning was the Word, and the Word was with God, and the Word was God. , The same was in the beginning with God. , All things were made through him. Without him was not anything made that has been made. , In him was life, and the life was the light of men. , The light shines in the darkness, and the darkness hasn\'t overcome it. , There came a man, sent from God, whose name was John. , The same came as a witness, that he might testify about the light, that all might believe through him. , He was not the light, but was sent that he might testify about the light. , The true light that enlightens everyone was coming into the world. , He was in the world, and the world was made through him, and the world didn\'t recognize him. , He came to his own, and those who were his own didn\'t receive him. , But as many as received him, to them he gave the right to become God\'s children, to those who believe in his name: , who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. , The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. , John testified about him. He cried out, saying, "This was he of whom I said, \'He who comes after me has surpassed me, for he was before me.\'", From his fullness we all received grace upon grace. , For the law was given through Moses. Grace and truth came through Jesus Christ. , No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. , This is John\'s testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you?", He confessed, and didn\'t deny, but he confessed, "I am not the Christ.", They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No.", They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself?", He said, "I am the voice of one crying in the wilderness, \'Make straight the way of the Lord,\' as Isaiah the prophet said.", The ones who had been sent were from the Pharisees. , They asked him, "Why then do you baptize, if you are not the Christ, nor Elijah, nor the Prophet?", John answered them, "I baptize in water, but among you stands one whom you don\'t know. , He is the one who comes after me, who has come to be before me, whose sandal strap I\'m not worthy to untie.", These things were done in Bethany beyond the Jordan, where John was baptizing. , The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! , This is he of whom I said, \'After me comes a man who is preferred before me, for he was before me.\' , I didn\'t know him, but for this reason I came baptizing in water: that he would be revealed to Israel.", John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. , I didn\'t recognize him, but he who sent me to baptize in water, he said to me, \'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.\' , I have seen, and have testified that this is the Son of God.", Again, the next day, John was standing with two of his disciples, , and he looked at Jesus as he walked, and said, "Behold, the Lamb of God!", The two disciples heard him speak, and they followed Jesus. , Jesus turned, and saw them following, and said to them, "What are you looking for?"They said to him, "Rabbi" (which is to say, being interpreted, Teacher), "where are you staying?", He said to them, "Come, and see."They came and saw where he was staying, and they stayed with him that day. It was about the tenth hour. , One of the two who heard John, and followed him, was Andrew, Simon Peter\'s brother. , He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). , He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). , On the next day, he was determined to go out into Galilee, and he found Philip. Jesus said to him, "Follow me.", Now Philip was from Bethsaida, of the city of Andrew and Peter. , Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph.", Nathanael said to him, "Can any good thing come out of Nazareth?"Philip said to him, "Come and see.", Jesus saw Nathanael coming to him, and said about him, "Behold, an Israelite indeed, in whom is no deceit!", Nathanael said to him, "How do you know me?"Jesus answered him, "Before Philip called you, when you were under the fig tree, I saw you.", Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel!", Jesus answered him, "Because I told you, \'I saw you underneath the fig tree,\' do you believe? You will see greater things than these!", He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man." 2.11 This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him.
3.1
Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2 The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him." 3.3 Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can\'t see the Kingdom of God." 3.4 Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?" 3.5 Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! 3.6 That which is born of the flesh is flesh. That which is born of the Spirit is spirit. ' "3.7 Don't marvel that I said to you, 'You must be born anew.' " '3.8 The wind blows where it wants to, and you hear its sound, but don\'t know where it comes from and where it is going. So is everyone who is born of the Spirit." 3.9 Nicodemus answered him, "How can these things be?"
3.10
Jesus answered him, "Are you the teacher of Israel, and don\'t understand these things? ' "
3.11
Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. " "
3.12
If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? " 3.13 No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven.
3.14
As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up,
3.15
that whoever believes in him should not perish, but have eternal life.
3.16
For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. ' "
3.17
For God didn't send his Son into the world to judge the world, but that the world should be saved through him. " "
3.18
He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. " 3.19 This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. ' "3.20 For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. " '3.21 But he who does the truth comes to the light, that his works may be revealed, that they have been done in God." 3 , Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. , The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him.", Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can\'t see the Kingdom of God.", Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother\'s womb, and be born?", Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can\'t enter into the Kingdom of God! , That which is born of the flesh is flesh. That which is born of the Spirit is spirit. , Don\'t marvel that I said to you, \'You must be born anew.\' , The wind blows where it wants to, and you hear its sound, but don\'t know where it comes from and where it is going. So is everyone who is born of the Spirit.", Nicodemus answered him, "How can these things be?", Jesus answered him, "Are you the teacher of Israel, and don\'t understand these things? , Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don\'t receive our witness. , If I told you earthly things and you don\'t believe, how will you believe if I tell you heavenly things? , No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. , As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up, , that whoever believes in him should not perish, but have eternal life. , For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. , For God didn\'t send his Son into the world to judge the world, but that the world should be saved through him. , He who believes in him is not judged. He who doesn\'t believe has been judged already, because he has not believed in the name of the only born Son of God. , This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. , For everyone who does evil hates the light, and doesn\'t come to the light, lest his works would be exposed. , But he who does the truth comes to the light, that his works may be revealed, that they have been done in God.", After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. , John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. , For John was not yet thrown into prison. , There arose therefore a questioning on the part of John\'s disciples with some Jews about purification. , They came to John, and said to him, "Rabbi, he who was with you beyond the Jordan, to whom you have testified, behold, the same baptizes, and everyone is coming to him.", John answered, "A man can receive nothing, unless it has been given him from heaven. , You yourselves testify that I said, \'I am not the Christ,\' but, \'I have been sent before him.\' , He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom\'s voice. This, my joy, therefore is made full. , He must increase, but I must decrease. , He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. , What he has seen and heard, of that he testifies; and no one receives his witness. , He who has received his witness has set his seal to this, that God is true. , For he whom God has sent speaks the words of God; for God gives the Spirit without measure. , The Father loves the Son, and has given all things into his hand. , One who believes in the Son has eternal life, but one who disobeys the Son won\'t see life, but the wrath of God remains on him."
4.10
Jesus answered her, "If you knew the gift of God, and who it is who says to you, \'Give me a drink,\' you would have asked him, and he would have given you living water." 4.11 The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12 Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?" 4.13 Jesus answered her, "Everyone who drinks of this water will thirst again, 4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life." 4.15 The woman said to him, "Sir, give me this water, so that I don\'t get thirsty, neither come all the way here to draw."
4.23
But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24 God is spirit, and those who worship him must worship in spirit and truth."
4.29
"Come, see a man who told me everything that I did. Can this be the Christ?"
4.39
From that city many of the Samaritans believed in him because of the word of the woman, who testified, \'He told me everything that I did." 4 , Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John , (although Jesus himself didn\'t baptize, but his disciples), , he left Judea, and departed into Galilee. , He needed to pass through Samaria. , So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. , Jacob\'s well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. , A woman of Samaria came to draw water. Jesus said to her, "Give me a drink.", For his disciples had gone away into the city to buy food. , The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) , Jesus answered her, "If you knew the gift of God, and who it is who says to you, \'Give me a drink,\' you would have asked him, and he would have given you living water.", The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? , Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle?", Jesus answered her, "Everyone who drinks of this water will thirst again, , but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.", The woman said to him, "Sir, give me this water, so that I don\'t get thirsty, neither come all the way here to draw.", Jesus said to her, "Go, call your husband, and come here.", The woman answered, "I have no husband."Jesus said to her, "You said well, \'I have no husband,\' , for you have had five husbands; and he whom you now have is not your husband. This you have said truly.", The woman said to him, "Sir, I perceive that you are a prophet. , Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship.", Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. , You worship that which you don\'t know. We worship that which we know; for salvation is from the Jews. , But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. , God is spirit, and those who worship him must worship in spirit and truth.", The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things.", Jesus said to her, "I am he, the one who speaks to you.", At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her?", So the woman left her water pot, and went away into the city, and said to the people, , "Come, see a man who told me everything that I did. Can this be the Christ?", They went out of the city, and were coming to him. , In the meanwhile, the disciples urged him, saying, "Rabbi, eat.", But he said to them, "I have food to eat that you don\'t know about.", The disciples therefore said one to another, "Has anyone brought him something to eat?", Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. , Don\'t you say, \'There are yet four months until the harvest?\' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. , He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. , For in this the saying is true, \'One sows, and another reaps.\' , I sent you to reap that for which you haven\'t labored. Others have labored, and you have entered into their labor.", From that city many of the Samaritans believed in him because of the word of the woman, who testified, \'He told me everything that I did.", So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. , Many more believed because of his word. , They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world.", After the two days he went out from there and went into Galilee. , For Jesus himself testified that a prophet has no honor in his own country. , So when he came into Galilee, the Galilaeans received him, having seen all the things that he did in Jerusalem at the feast, for they also went to the feast. , Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. , When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. , Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe.", The nobleman said to him, "Sir, come down before my child dies.", Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. , As he was now going down, his servants met him and reported, saying "Your child lives!", So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him.", So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. , This is again the second sign that Jesus did, having come out of Judea into Galilee.
6.23
However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks.
6.53
Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don\'t have life in yourselves. 6.54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55 For my flesh is food indeed, and my blood is drink indeed. 6.56 He who eats my flesh and drinks my blood lives in me, and I in him. 6.57 As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58 This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever."
6.68
Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. 6 , After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. , A great multitude followed him, because they saw his signs which he did on those who were sick. , Jesus went up into the mountain, and he sat there with his disciples. , Now the Passover, the feast of the Jews, was at hand. , Jesus therefore lifting up his eyes, and seeing that a great multitude was coming to him, said to Philip, "Where are we to buy bread, that these may eat?", This he said to test him, for he himself knew what he would do. , Philip answered him, "Two hundred denarii worth of bread is not sufficient for them, that everyone of them may receive a little.", One of his disciples, Andrew, Simon Peter\'s brother, said to him, , "There is a boy here who has five barley loaves and two fish, but what are these among so many?", Jesus said, "Have the people sit down." Now there was much grass in that place. So the men sat down, in number about five thousand. , Jesus took the loaves; and having given thanks, he distributed to the disciples, and the disciples to those who were sitting down; likewise also of the fish as much as they desired. , When they were filled, he said to his disciples, "Gather up the broken pieces which are left over, that nothing be lost.", So they gathered them up, and filled twelve baskets with broken pieces from the five barley loaves, which were left over by those who had eaten. , When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world.", Jesus therefore, perceiving that they were about to come and take him by force, to make him king, withdrew again to the mountain by himself. , When evening came, his disciples went down to the sea, , and they entered into the boat, and were going over the sea to Capernaum. It was now dark, and Jesus had not come to them. , The sea was tossed by a great wind blowing. , When therefore they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat; and they were afraid. , But he said to them, "I AM. Don\'t be afraid.", They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. , On the next day, the multitude that stood on the other side of the sea saw that there was no other boat there, except the one in which his disciples had embarked, and that Jesus hadn\'t entered with his disciples into the boat, but his disciples had gone away alone. , However boats from Tiberias came near to the place where they ate the bread after the Lord had given thanks. , When the multitude therefore saw that Jesus wasn\'t there, nor his disciples, they themselves got into the boats, and came to Capernaum, seeking Jesus. , When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here?", Jesus answered them, "Most assuredly I tell you, you seek me, not because you saw signs, but because you ate of the loaves, and were filled. , Don\'t work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him.", They said therefore to him, "What must we do, that we may work the works of God?", Jesus answered them, "This is the work of God, that you believe in him whom he has sent.", They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? , Our fathers ate the manna in the wilderness. As it is written, \'He gave them bread out of heaven to eat.\'", Jesus therefore said to them, "Most assuredly, I tell you, it wasn\'t Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. , For the bread of God is that which comes down out of heaven, and gives life to the world.", They said therefore to him, "Lord, always give us this bread.", Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. , But I told you that you have seen me, and yet you don\'t believe. , All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. , For I have come down from heaven, not to do my own will, but the will of him who sent me. , This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. , This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.", The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven.", They said, "Isn\'t this Jesus, the son of Joseph, whose father and mother we know? How then does he say, \'I have come down out of heaven?\'", Therefore Jesus answered them, "Don\'t murmur among yourselves. , No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. , It is written in the prophets, \'They will all be taught by God.\' Therefore everyone who hears from the Father, and has learned, comes to me. , Not that anyone has seen the Father, except he who is from God. He has seen the Father. , Most assuredly, I tell you, he who believes in me has eternal life. , I am the bread of life. , Your fathers ate the manna in the wilderness, and they died. , This is the bread which comes down out of heaven, that anyone may eat of it and not die. , I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh.", The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat?", Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don\'t have life in yourselves. , He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. , For my flesh is food indeed, and my blood is drink indeed. , He who eats my flesh and drinks my blood lives in me, and I in him. , As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. , This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever.", These things he said in the synagogue, as he taught in Capernaum. , Therefore many of his disciples, when they heard this, said, "This is a hard saying! Who can listen to it?", But Jesus knowing in himself that his disciples murmured at this, said to them, "Does this cause you to stumble? , Then what if you would see the Son of Man ascending to where he was before? , It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. , But there are some of you who don\'t believe." For Jesus knew from the beginning who they were who didn\'t believe, and who it was who would betray him. , He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father.", At this, many of his disciples went back, and walked no more with him. , Jesus said therefore to the twelve, "You don\'t also want to go away, do you?", Simon Peter answered him, "Lord, to whom would we go? You have the words of eternal life. , We have come to believe and know that you are the Christ, the Son of the living God.", He answered them, "Didn\'t I choose you, the twelve, and one of you is a devil?", Now he spoke of Judas, the son of Simon Iscariot, for it was he who would betray him, being one of the twelve. 7 , After these things, Jesus was walking in Galilee, for he wouldn\'t walk in Judea, because the Jews sought to kill him. , Now the feast of the Jews, the Feast of Booths, was at hand. , His brothers therefore said to him, "Depart from here, and go into Judea, that your disciples also may see your works which you do. , For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world.", For even his brothers didn\'t believe in him. , Jesus therefore said to them, "My time has not yet come, but your time is always ready. , The world can\'t hate you, but it hates me, because I testify about it, that its works are evil. , You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled.", Having said these things to them, he stayed in Galilee. , But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. , The Jews therefore sought him at the feast, and said, "Where is he?", There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray.", Yet no one spoke openly of him for fear of the Jews. , But when it was now the midst of the feast, Jesus went up into the temple and taught. , The Jews therefore marveled, saying, "How does this man know letters, having never been educated?", Jesus therefore answered them, "My teaching is not mine, but his who sent me. , If anyone desires to do his will, he will know about the teaching, whether it is from God, or if I am speaking from myself. , He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. , Didn\'t Moses give you the law, and yet none of you keeps the law? Why do you seek to kill me?", The multitude answered, "You have a demon! Who seeks to kill you?", Jesus answered them, "I did one work, and you all marvel because of it. , Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. , If a boy receives circumcision on the Sabbath, that the law of Moses may not be broken, are you angry with me, because I made a man every bit whole on the Sabbath? , Don\'t judge according to appearance, but judge righteous judgment.", Therefore some of them of Jerusalem said, "Isn\'t this he whom they seek to kill? , Behold, he speaks openly, and they say nothing to him. Can it be that the rulers indeed know that this is truly the Christ? , However we know where this man comes from, but when the Christ comes, no one will know where he comes from.", Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don\'t know. , I know him, because I am from him, and he sent me.", They sought therefore to take him; but no one laid a hand on him, because his hour had not yet come. , But of the multitude, many believed in him. They said, "When the Christ comes, he won\'t do more signs than those which this man has done, will he?", The Pharisees heard the multitude murmuring these things concerning him, and the chief priests and the Pharisees sent officers to arrest him. , Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. , You will seek me, and won\'t find me; and where I am, you can\'t come.", The Jews therefore said among themselves, "Where will this man go that we won\'t find him? Will he go to the Dispersion among the Greeks, and teach the Greeks? , What is this word that he said, \'You will seek me, and won\'t find me; and where I am, you can\'t come?\'", Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! , He who believes in me, as the Scripture has said, from within him will flow rivers of living water.", But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn\'t yet glorified. , Many of the multitude therefore, when they heard these words, said, "This is truly the prophet.", Others said, "This is the Christ." But some said, "What, does the Christ come out of Galilee? , Hasn\'t the Scripture said that the Christ comes of the seed of David, and from Bethlehem, the village where David was?", So there arose a division in the multitude because of him. , Some of them would have arrested him, but no one laid hands on him. , The officers therefore came to the chief priests and Pharisees, and they said to them, "Why didn\'t you bring him?", The officers answered, "No man ever spoke like this man!", The Pharisees therefore answered them, "You aren\'t also led astray, are you? , Have any of the rulers believed in him, or of the Pharisees? , But this multitude that doesn\'t know the law is accursed.", Nicodemus (he who came to him by night, being one of them) said to them, , "Does our law judge a man, unless it first hears from him personally and knows what he does?", They answered him, "Are you also from Galilee? Search, and see that no prophet has arisen out of Galilee.", Everyone went to his own house,
9.11
He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight." 9.12 Then they asked him, "Where is he?"He said, "I don\'t know." 9 , As he passed by, he saw a man blind from birth. , His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?", Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. , I must work the works of him who sent me, while it is day. The night is coming, when no one can work. , While I am in the world, I am the light of the world.", When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man\'s eyes with the mud, , and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. , The neighbors therefore, and those who saw that he was blind before, said, "Isn\'t this he who sat and begged?", Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he.", They therefore were asking him, "How were your eyes opened?", He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight.", Then they asked him, "Where is he?"He said, "I don\'t know.", They brought him who had been blind to the Pharisees. , It was a Sabbath when Jesus made the mud and opened his eyes. , Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see.", Some therefore of the Pharisees said, "This man is not from God, because he doesn\'t keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. , Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet.", The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight, , and asked them, "Is this your son, who you say was born blind? How then does he now see?", His parents answered them, "We know that this is our son, and that he was born blind; , but how he now sees, we don\'t know; or who opened his eyes, we don\'t know. He is of age. Ask him. He will speak for himself.", His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. , Therefore his parents said, "He is of age. Ask him.", So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner.", He therefore answered, "I don\'t know if he is a sinner. One thing I do know: that though I was blind, now I see.", They said to him again, "What did he do to you? How did he open your eyes?", He answered them, "I told you already, and you didn\'t listen. Why do you want to hear it again? You don\'t also want to become his disciples, do you?", They insulted him and said, "You are his disciple, but we are disciples of Moses. , We know that God has spoken to Moses. But as for this man, we don\'t know where he comes from.", The man answered them, "How amazing! You don\'t know where he comes from, yet he opened my eyes. , We know that God doesn\'t listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. , Since the world began it has never been heard of that anyone opened the eyes of someone born blind. , If this man were not from God, he could do nothing.", They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. , Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God?", He answered, "Who is he, Lord, that I may believe in him?", Jesus said to him, "You have both seen him, and it is he who speaks with you.", He said, "Lord, I believe!" and he worshiped him. , Jesus said, "I came into this world for judgment, that those who don\'t see may see; and that those who see may become blind.", Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind?", Jesus said to them, "If you were blind, you would have no sin; but now you say, \'We see.\' Therefore your sin remains.
10.1
"Most assuredly, I tell you, one who doesn\'t enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. 10 , "Most assuredly, I tell you, one who doesn\'t enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber. , But one who enters in by the door is the shepherd of the sheep. , The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. , Whenever he brings out his own sheep, he goes before them, and the sheep follow him, for they know his voice. , They will by no means follow a stranger, but will flee from him; for they don\'t know the voice of strangers.", Jesus spoke this parable to them, but they didn\'t understand what he was telling them. , Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep\'s door. , All who came before me are thieves and robbers, but the sheep didn\'t listen to them. , I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. , The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. , I am the good shepherd. The good shepherd lays down his life for the sheep. , He who is a hired hand, and not a shepherd, who doesn\'t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep, and scatters them. , The hired hand flees because he is a hired hand, and doesn\'t care for the sheep. , I am the good shepherd. I know my own, and I\'m known by my own; , even as the Father knows me, and I know the Father. I lay down my life for the sheep. , I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. , Therefore the Father loves me, because I lay down my life, that I may take it again. , No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.", Therefore a division arose again among the Jews because of these words. , Many of them said, "He has a demon, and is insane! Why do you listen to him?", Others said, "These are not the sayings of one possessed by a demon. It isn\'t possible for a demon to open the eyes of the blind, is it?", It was the Feast of the Dedication at Jerusalem. , It was winter, and Jesus was walking in the temple, in Solomon\'s porch. , The Jews therefore came around him and said to him, "How long will you hold us in suspense? If you are the Christ, tell us plainly.", Jesus answered them, "I told you, and you don\'t believe. The works that I do in my Father\'s name, these testify about me. , But you don\'t believe, because you are not of my sheep, as I told you. , My sheep hear my voice, and I know them, and they follow me. , I give eternal life to them. They will never perish, and no one will snatch them out of my hand. , My Father, who has given them to me, is greater than all. No one is able to snatch them out of my Father\'s hand. , I and the Father are one.", Therefore Jews took up stones again to stone him. , Jesus answered them, "I have shown you many good works from my Father. For which of those works do you stone me?", The Jews answered him, "We don\'t stone you for a good work, but for blasphemy: because you, being a man, make yourself God.", Jesus answered them, "Isn\'t it written in your law, \'I said, you are gods?\' , If he called them gods, to whom the word of God came (and the Scripture can\'t be broken), , Do you say of him whom the Father sanctified and sent into the world, \'You blaspheme,\' because I said, \'I am the Son of God?\' , If I don\'t do the works of my Father, don\'t believe me. , But if I do them, though you don\'t believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father.", They sought again to seize him, and he went out of their hand. , He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. , Many came to him. They said, "John indeed did no sign, but everything that John said about this man is true.", Many believed in him there.
11.41
So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42 I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me."
14.9
Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, \'Show us the Father?\ 15.7 If you remain in me, and my words remain in you, you will ask whatever you desire, and it will be done to you.
17.1
Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.2 even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3 This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.4 I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5 Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.6 I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 17.7 Now they have known that all things whatever you have given me are from you, 17.8 for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. ' "17.9 I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. " 17.10 All things that are mine are yours, and yours are mine, and I am glorified in them.
17.11
I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are.
17.12
While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled.
17.13
But now I come to you, and I say these things in the world, that they may have my joy made full in themselves.
17.14
I have given them your word. The world hated them, because they are not of the world, even as I am not of the world.
17.15
I pray not that you would take them from the world, but that you would keep them from the evil one.
17.16
They are not of the world even as I am not of the world.
17.17
Sanctify them in your truth. Your word is truth.
17.18
As you sent me into the world, even so I have sent them into the world.
17.19
For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20 Not for these only do I pray, but for those also who believe in me through their word, 17.21 that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22 The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23 I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.24 Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. ' "17.25 Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. " '17.26 I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them." 17 , Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; , even as you gave him authority over all flesh, to give eternal life to all whom you have given him. , This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. , I glorified you on the earth. I have accomplished the work which you have given me to do. , Now, Father, glorify me with your own self with the glory which I had with you before the world existed. , I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. , Now they have known that all things whatever you have given me are from you, , for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. , I pray for them. I don\'t pray for the world, but for those whom you have given me, for they are yours. , All things that are mine are yours, and yours are mine, and I am glorified in them. , I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. , While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. , But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. , I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. , I pray not that you would take them from the world, but that you would keep them from the evil one. , They are not of the world even as I am not of the world. , Sanctify them in your truth. Your word is truth. , As you sent me into the world, even so I have sent them into the world. , For their sakes I sanctify myself, that they themselves also may be sanctified in truth. , Not for these only do I pray, but for those also who believe in me through their word, , that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. , The glory which you have given me, I have given to them; that they may be one, even as we are one; , I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. , Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. , Righteous Father, the world hasn\'t known you, but I knew you; and these knew that you sent me. , I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them."
19.34
However one of the soldiers pierced his side with a spear, and immediately blood and water came out. ' "20 , Now on the first day of the week, Mary Magdalene went early, while it was still dark, to the tomb, and saw the stone taken away from the tomb. , Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don\'t know where they have laid him!", Therefore Peter and the other disciple went out, and they went toward the tomb. , They both ran together. The other disciple outran Peter, and came to the tomb first. , Stooping and looking in, he saw the linen cloths lying, yet he didn\'t enter in. , Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying, , and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. , So then the other disciple who came first to the tomb also entered in, and he saw and believed. , For as yet they didn\'t know the Scripture, that he must rise from the dead. , So the disciples went away again to their own homes. , But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb, , and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. , They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don\'t know where they have laid him.", When she had said this, she turned around and saw Jesus standing, and didn\'t know that it was Jesus. , Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away.", Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!", Jesus said to her, "Don\'t touch me, for I haven\'t yet ascended to my Father; but go to my brothers, and tell them, \'I am ascending to my Father and your Father, to my God and your God.\'", Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her. , When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you.", When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. , Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you.", When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! , Whoever\'s sins you forgive, they are forgiven them. Whoever\'s sins you retain, they have been retained.", But Thomas, one of the twelve, called Didymus, wasn\'t with them when Jesus came. , The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe.", After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you.", Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don\'t be unbelieving, but believing.", Thomas answered him, "My Lord and my God!", Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.", Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book; , but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.
21.25
There are also many other things which Jesus did, which if they would all be written, I suppose that even the world itself wouldn't have room for the books that would be written. " '' None
53. New Testament, Luke, 3.16, 4.16-4.22, 4.32, 4.34-4.35, 4.41, 8.13, 9.3, 9.16, 10.4, 11.14, 11.18, 18.41-18.43, 22.14-22.23, 22.31-22.37, 24.19, 24.25-24.27 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, Words of • Clement of Alexandria, the Word • God, Word of • Logos/God’s Word • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Password • Word of exhortation • Words of Institution • exorcism and demons, ritual words • interpretation words • ritual words • word • word of God • word of God, work of • word of God, year of • word/the Word • word/the Word, nature of Word • word/the Word, preached • word/the Word, sound • words for prayer, αἰτέω • words for prayer, εὐλογέω • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words for prayer, ἐρωτάω • words, as basis of trust • words, of Scripture

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 115; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 343, 346; Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 168, 169; Levison (2009), Filled with the Spirit, 242, 321; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 347, 446, 917; McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 36; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 211; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 129, 155; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 251; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 42, 43, 308; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437, 443, 444, 445, 449, 450, 451; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5

sup>
3.16 ἀπεκρίνατο λέγων πᾶσιν ὁ Ἰωάνης Ἐγὼ μὲν ὕδατι βαπτίζω ὑμᾶς· ἔρχεται δὲ ὁ ἰσχυρότερός μου, οὗ οὐκ εἰμὶ ἱκανὸς λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ· αὐτὸς ὑμᾶς βαπτίσει ἐν πνεύματι ἁγίῳ καὶ πυρί·
4.16
Καὶ ἦλθεν εἰς Ναζαρά, οὗ ἦν τεθραμμένος, καὶ εἰσῆλθεν κατὰ τὸ εἰωθὸς αὐτῷ ἐν τῇ ἡμέρᾳ τῶν σαββάτων εἰς τὴν συναγωγήν, καὶ ἀνέστη ἀναγνῶναι. 4.17 καὶ ἐπεδόθη αὐτῷ βιβλίον τοῦ προφήτου Ἠσαίου, καὶ ἀνοίξας τὸ βιβλίον εὗρεν τὸν τόπον οὗ ἦν γεγραμμένον 4.18 Πνεῦμα Κυρίου ἐπʼ ἐμέ, οὗ εἵνεκεν ἔχρισέν με εὐαγγελίσασθαι πτωχοῖς, ἀπέσταλκέν με κηρύξαι αἰχμαλώτοις ἄφεσιν καὶ τυφλοῖς ἀνάβλεψιν, ἀποστεῖλαι τεθραυσμένους ἐν ἀφέσει, 4.19 κηρύξαι ἐνιαυτὸν Κυρίου δεκτόν. 4.20 καὶ πτύξας τὸ βιβλίον ἀποδοὺς τῷ ὑπηρέτῃ ἐκάθισεν· καὶ πάντων οἱ ὀφθαλμοὶ ἐν τῇ συναγωγῇ ἦσαν ἀτενίζοντες αὐτῷ. 4.21 ἤρξατο δὲ λέγειν πρὸς αὐτοὺς ὅτι Σήμερον πεπλήρωται ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. 4.22 καὶ πάντες ἐμαρτύρουν αὐτῷ καὶ ἐθαύμαζον ἐπὶ τοῖς λόγοις τῆς χάριτος τοῖς ἐκπορευομένοις ἐκ τοῦ στόματος αὐτοῦ, καὶ ἔλεγον Οὐχὶ υἱός ἐστιν Ἰωσὴφ οὗτος;
4.32
καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ὅτι ἐν ἐξουσίᾳ ἦν ὁ λόγος αὐτοῦ.
4.34
Ἔα, τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; 4.35 οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἀπʼ αὐτοῦ. καὶ ῥίψαν αὐτὸν τὸ δαιμόνιον εἰς τὸ μέσον ἐξῆλθεν ἀπʼ αὐτοῦ μηδὲν βλάψαν αὐτόν.
4.41
ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι.
8.13
οἱ δὲ ἐπὶ τῆς πέτρας οἳ ὅταν ἀκούσωσιν μετὰ χαρᾶς δέχονται τὸν λόγον, καὶ οὗτοι ῥίζαν οὐκ ἔχουσιν, οἳ πρὸς καιρὸν πιστεύουσιν καὶ ἐν καιρῷ πειρασμοῦ ἀφίστανται.
9.3
καὶ εἶπεν πρὸς αὐτούς Μηδὲν αἴρετε εἰς τὴν ὁδόν, μήτε ῥάβδον μήτε πήραν μήτε ἄρτον μήτε ἀργύριον, μήτε δύο χιτῶνας ἔχειν.
9.16
λαβὼν δὲ τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν αὐτοὺς καὶ κατέκλασεν καὶ ἐδίδου τοῖς μαθηταῖς παραθεῖναι τῷ ὄχλῳ.
10.4
μὴ βαστάζετε βαλλάντιον, μὴ πήραν, μὴ ὑποδήματα, καὶ μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε.
11.14
Καὶ ἦν ἐκβάλλων δαιμόνιον κωφόν· ἐγένετο δὲ τοῦ δαιμονίου ἐξελθόντος ἐλάλησεν ὁ κωφός. Καὶ ἐθαύμασαν οἱ ὄχλοι·
11.18
εἰ δὲ καὶ ὁ Σατανᾶς ἐφʼ ἑαυτὸν διεμερίσθη, πῶς σταθήσεται ἡ βασιλεία αὐτοῦ; ὅτι λέγετε ἐν Βεεζεβοὺλ ἐκβάλλειν με τὰ δαιμόνια.
18.41
Τί σοι θέλεις ποιήσω; ὁ δὲ εἶπεν Κύριε, ἵνα ἀναβλέψω. 18.42 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ἀνάβλεψον· ἡ πίστις σου σέσωκέν σε. 18.43 καὶ παραχρῆμα ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ δοξάζων τὸν θεόν. Καὶ πᾶς ὁ λαὸς ἰδὼν ἔδωκεν αἶνον τῷ θεῷ.
22.14
Καὶ ὅτε ἐγένετο ἡ ὥρα, ἀνέπεσεν καὶ οἱ ἀπόστολοι σὺν αὐτῷ. 22.15 καὶ εἶπεν πρὸς αὐτούς Ἐπιθυμίᾳ ἐπεθύμησα τοῦτο τὸ πάσχα φαγεῖν μεθʼ ὑμῶν πρὸ τοῦ με παθεῖν· 22.16 λέγω γὰρ ὑμῖν ὅτι οὐ μὴ φάγω αὐτὸ ἕως ὅτου πληρωθῇ ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 22.17 καὶ δεξάμενος ποτήριον εὐχαριστήσας εἶπεν Λάβετε τοῦτο καὶ διαμερίσατε εἰς ἑαυτούς· 22.18 λέγω γὰρ ὑμῖν, οὐ μὴ πίω ἀπὸ τοῦ νῦν ἀπὸ τοῦ γενήματος τῆς ἀμπέλου ἕως οὗ ἡ βασιλεία τοῦ θεοῦ ἔλθῃ. 22.19 καὶ λαβὼν ἄρτον εὐχαριστήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς λέγων Τοῦτό ἐστιν τὸ σῶμά μου ⟦τὸ ὑπὲρ ὑμῶν διδόμενον· τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν. 22.20 καὶ τὸ ποτήριον ὡσαύτως μετὰ τὸ δειπνῆσαι, λέγων Τοῦτο τὸ ποτήριον ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου, τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον⟧. 22.21 πλὴν ἰδοὺ ἡ χεὶρ τοῦ παραδιδόντος με μετʼ ἐμοῦ ἐπὶ τῆς τραπέζης· 22.22 ὅτι ὁ υἱὸς μὲν τοῦ ἀνθρώπου κατὰ τὸ ὡρισμένον πορεύεται, πλὴν οὐαὶ τῷ ἀνθρώπῳ ἐκείνῳ διʼ οὗ παραδίδοται. 22.23 καὶ αὐτοὶ ἤρξαντο συνζητεῖν πρὸς ἑαυτοὺς τὸ τίς ἄρα εἴη ἐξ αὐτῶν ὁ τοῦτο μέλλων πράσσειν.
22.31
Σίμων Σίμων, ἰδοὺ ὁ Σατανᾶς ἐξῃτήσατο ὑμᾶς τοῦ σινιάσαι ὡς τὸν σῖτον· 22.32 ἐγὼ δὲ ἐδεήθην περὶ σοῦ ἵνα μὴ ἐκλίπῃ ἡ πίστις σου· καὶ σύ ποτε ἐπιστρέψας στήρισον τοὺς ἀδελφούς σου. 22.33 ὁ δὲ εἶπεν αὐτῷ Κύριε, μετὰ σοῦ ἕτοιμός εἰμι καὶ εἰς φυλακὴν καὶ εἰς θάνατον πορεύεσθαι. 22.34 ὁ δὲ εἶπεν Λέγω σοι, Πέτρε, οὐ φωνήσει σήμερον ἀλέκτωρ ἕως τρίς με ἀπαρνήσῃ εἰδέναι. 22.35 Καὶ εἶπεν αὐτοῖς Ὅτε ἀπέστειλα ὑμᾶς ἄτερ βαλλαντίου καὶ πήρας καὶ ὑποδημάτων, μή τινος ὑστερήσατε; οἱ δὲ εἶπαν Οὐθενός. 22.36 εἶπεν δὲ αὐτοῖς Ἀλλὰ νῦν ὁ ἔχων βαλλάντιον ἀράτω, ὁμοίως καὶ πήραν, καὶ ὁ μὴ ἔχων πωλησάτω τὸ ἱμάτιον αὐτοῦ καὶ ἀγορασάτω μάχαιραν. 22.37 λέγω γὰρ ὑμῖν ὅτι τοῦτο τὸ γεγραμμένον δεῖ τελεσθῆναι ἐν ἐμοί, τό Καὶ μετὰ ἀνόμων ἐλογίσθη· καὶ γὰρ τὸ περὶ ἐμοῦ τέλος ἔχει.
24.19
καὶ εἶπεν αὐτοῖς Ποῖα; οἱ δὲ εἶπαν αὐτῷ Τὰ περὶ Ἰησοῦ τοῦ Ναζαρηνοῦ, ὃς ἐγένετο ἀνὴρ προφήτης δυνατὸς ἐν ἔργῳ καὶ λόγῳ ἐναντίον τοῦ θεοῦ καὶ παντὸς τοῦ λαοῦ,
24.25
καὶ αὐτὸς εἶπεν πρὸς αὐτούς Ὦ ἀνόητοι καὶ βραδεῖς τῇ καρδίᾳ τοῦ πιστεύειν ἐπὶ πᾶσιν οἷς ἐλάλησαν οἱ προφῆται· 24.26 οὐχὶ ταῦτα ἔδει παθεῖν τὸν χριστὸν καὶ εἰσελθεῖν εἰς τὴν δόξαν αὐτοῦ; 24.27 καὶ ἀρξάμενος ἀπὸ Μωυσέως καὶ ἀπὸ πάντων τῶν προφητῶν διερμήνευσεν αὐτοῖς ἐν πάσαις ταῖς γραφαῖς τὰ περὶ ἑαυτοῦ.'' None
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3.16 John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire,
4.16
He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17 The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written, 4.18 "The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed, 4.19 And to proclaim the acceptable year of the Lord." 4.20 He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21 He began to tell them, "Today, this Scripture has been fulfilled in your hearing." 4.22 All testified about him, and wondered at the gracious words which proceeded out of his mouth, and they said, "Isn\'t this Joseph\'s son?"
4.32
and they were astonished at his teaching, for his word was with authority.
4.34
saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God!" 4.35 Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm.
4.41
Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn\'t allow them to speak, because they knew that he was the Christ.
8.13
Those on the rock are they who, when they hear, receive the word with joy; but these have no root, who believe for a while, then fall away in time of temptation.
9.3
He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece.
9.16
He took the five loaves and the two fish, and looking up to the sky, he blessed them, and broke them, and gave them to the disciples to set before the multitude.
10.4
Carry no purse, nor wallet, nor sandals. Greet no one on the way.
11.14
He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled.
11.18
If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul.
18.41
"What do you want me to do?"He said, "Lord, that I may see again." 18.42 Jesus said to him, "Receive your sight. Your faith has healed you." 18.43 Immediately he received his sight, and followed him, glorifying God. All the people, when they saw it, praised God.
22.14
When the hour had come, he sat down with the twelve apostles. 22.15 He said to them, "I have earnestly desired to eat this Passover with you before I suffer, 22.16 for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God." 22.17 He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves, 22.18 for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes." 22.19 He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me." 22.20 Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.21 But behold, the hand of him who betrays me is with me on the table. 22.22 The Son of Man indeed goes, as it has been determined, but woe to that man through whom he is betrayed!" 22.23 They began to question among themselves, which of them it was who would do this thing.
22.31
The Lord said, "Simon, Simon, behold, Satan asked to have you, that he might sift you as wheat, 22.32 but I prayed for you, that your faith wouldn\'t fail. You, when once you have turned again, establish your brothers." 22.33 He said to him, "Lord, I am ready to go with you both to prison and to death!" 22.34 He said, "I tell you, Peter, the rooster will by no means crow today until you deny that you know me three times." 22.35 He said to them, "When I sent you out without purse, and wallet, and shoes, did you lack anything?"They said, "Nothing." 22.36 Then he said to them, "But now, whoever has a purse, let him take it, and likewise a wallet. Whoever has none, let him sell his cloak, and buy a sword. 22.37 For I tell you that this which is written must still be fulfilled in me: \'He was counted with the lawless.\' For that which concerns me has an end."
24.19
He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;
24.25
He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26 Didn\'t the Christ have to suffer these things and to enter into his glory?" 24.27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. '' None
54. New Testament, Mark, 1.10-1.11, 1.21-1.25, 1.32, 3.22-3.23, 3.27, 5.1-5.20, 6.41, 7.24-7.30, 8.6, 8.38, 9.7, 9.19, 9.21-9.23, 9.28-9.29, 9.32, 10.17-10.18, 10.28, 10.51-10.52, 12.28-12.29, 13.1, 13.9, 13.14, 13.27, 14.17, 14.22-14.26, 14.34-14.35 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • God, Word of • Greek syntax, Word order • Logos, Word • Word, • Words of Institution • Words of the Luminaries • agrapha, Jesus’ words • exorcism and demons, ritual words • interpretation words • liturgy, of the Word • ritual words • word • word of God • word of God, year of • word/the Word • word/the Word, nature of Word • word/the Word, preached • words for prayer, αἰτέω • words for prayer, εὐλογέω • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words for prayer, προσκυνέω • words for prayer, προσέρχομαι • words for prayer, ἐρωτάω • words, as basis of trust • words, of Jesus

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 119, 126, 127; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 343, 346; Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 56; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 122; Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 140, 141, 144, 145, 146, 152; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 169; Levison (2009), Filled with the Spirit, 242; Lidonnici and Lieber (2007), Heavenly Tablets: Interpretation, Identity and Tradition in Ancient Judaism, 170; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 358, 917; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210, 211; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 119, 129, 155; Robbins et al. (2017), The Art of Visual Exegesis, 157; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 37, 42, 43, 77; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 443, 444, 448, 449, 450; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 7, 15

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1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
1.21
Καὶ εἰσπορεύονται εἰς Καφαρναούμ. Καὶ εὐθὺς τοῖς σάββασιν εἰσελθὼν εἰς τὴν συναγωγὴν ἐδίδασκεν. 1.22 καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ, ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων καὶ οὐχ ὡς οἱ γραμματεῖς. 1.23 καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, καὶ ἀνέκραξεν 1.24 λέγων Τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ; ἦλθες ἀπολέσαι ἡμᾶς; οἶδά σε τίς εἶ, ὁ ἅγιος τοῦ θεοῦ. 1.25 καὶ ἐπετίμησεν αὐτῷ ὁ Ἰησοῦς λέγων Φιμώθητι καὶ ἔξελθε ἐξ αὐτοῦ.
1.32
Ὀψίας δὲ γενομένης, ὅτε ἔδυσεν ὁ ἥλιος, ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους·
3.22
καὶ οἱ γραμματεῖς οἱ ἀπὸ Ἰεροσολύμων καταβάντες ἔλεγον ὅτι Βεεζεβοὺλ ἔχει, καὶ ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. 3.23 καὶ προσκαλεσάμενος αὐτοὺς ἐν παραβολαῖς ἔλεγεν αὐτοῖς Πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν;
3.27
ἀλλʼ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ, καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει.
5.1
Καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης εἰς τὴν χώραν τῶν Γερασηνῶν. 5.2 καὶ ἐξελθόντος αὐτοῦ ἐκ τοῦ πλοίου εὐθὺς ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ, 5.3 ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν, καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 5.4 διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι καὶ διεσπάσθαι ὑπʼ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρίφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι· 5.5 καὶ διὰ παντὸς νυκτὸς καὶ ἡμέρας ἐν τοῖς μνήμασιν καὶ ἐν τοῖς ὄρεσιν ἦν κράζων καὶ κατακόπτων ἑαυτὸν λίθοις. 5.6 καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν ἔδραμεν καὶ προσεκύνησεν αὐτόν, 5.7 καὶ κράξας φωνῇ μεγάλῃ λέγει Τί ἐμοὶ καὶ σοί, Ἰησοῦ υἱὲ τοῦ θεοῦ τοῦ ὑψίστου; ὁρκίζω δε τὸν θεόν, μή με βασανίσῃς. 5.8 ἔλεγεν γὰρ αὐτῷ Ἔξελθε τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου. 5.9 καὶ ἐπηρώτα αὐτόν Τί ὄνομά σοι; καὶ λέγει αὐτῷ Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν·
5.10
καὶ παρεκάλει αὐτὸν πολλὰ ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας.
5.11
Ἦν δὲ ἐκεῖ πρὸς τῷ ὄρει ἀγέλη χοίρων μεγάλη βοσκομένη·
5.12
καὶ παρεκάλεσαν αὐτὸν λέγοντες Πέμψον ἡμᾶς εἰς τοὺς χοίρους, ἵνα εἰς αὐτοὺς εἰσέλθωμεν.
5.13
καὶ ἐπέτρεψεν αὐτοῖς. καὶ ἐξελθόντα τὰ πνεύματα τὰ ἀκάθαρτα εἰσῆλθον εἰς τοὺς χοίρους, καὶ ὥρμησεν ἡ ἀγέλη κατὰ τοῦ κρημνοῦ εἰς τὴν θάλασσαν, ὡς δισχίλιοι, καὶ ἐπνίγοντο ἐν τῇ θαλάσσῃ.
5.14
Καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον καὶ ἀπήγγειλαν εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς· καὶ ἦλθον ἰδεῖν τί ἐστιν τὸ γεγονός.
5.15
καὶ ἔρχονται πρὸς τὸν Ἰησοῦν, καὶ θεωροῦσιν τὸν δαιμονιζόμενον καθήμενον ἱματισμένον καὶ σωφρονοῦντα, τὸν ἐσχηκότα τὸν λεγιῶνα, καὶ ἐφοβήθησαν.
5.16
καὶ διηγήσαντο αὐτοῖς οἱ ἰδόντες πῶς ἐγένετο τῷ δαιμονιζομένῳ καὶ περὶ τῶν χοίρων.
5.17
καὶ ἤρξαντο παρακαλεῖν αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν.
5.18
Καὶ ἐμβαίνοντος αὐτοῦ εἰς τὸ πλοῖον παρεκάλει αὐτὸν ὁ δαιμονισθεὶς ἵνα μετʼ αὐτοῦ ᾖ.
5.19
καὶ οὐκ ἀφῆκεν αὐτόν, ἀλλὰ λέγει αὐτῷ Ὕπαγε εἰς τὸν οἶκόν σου πρὸς τοὺς σούς, καὶ ἀπάγγειλον αὐτοῖς ὅσα ὁ κύριός σοι πεποίηκεν καὶ ἠλέησέν σε. 5.20 καὶ ἀπῆλθεν καὶ ἤρξατο κηρύσσειν ἐν τῇ Δεκαπόλει ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς, καὶ πάντες ἐθαύμαζον.
6.41
καὶ λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κατέκλασεν τοὺς ἄρτους καὶ ἐδίδου τοῖς μαθηταῖς ἵνα παρατιθῶσιν αὐτοῖς, καὶ τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν.
7.24
Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου καὶ Σιδῶνος. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· 7.25 ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· 7.26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. 7.27 καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. 7.28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. 7.29 καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. 7.30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός.
8.6
καὶ παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς· καὶ λαβὼν τοὺς ἑπτὰ ἄρτους εὐχαριστήσας ἔκλασεν καὶ ἐδίδου τοῖς μαθηταῖς αὐτοῦ ἵνα παρατιθῶσιν καὶ παρέθηκαν τῷ ὄχλῳ.
8.38
ὃς γὰρ ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους ἐν τῇ γενεᾷ ταύτῃ τῇ μοιχαλίδι καὶ ἁμαρτωλῷ, καὶ ὁ υἱὸς τοῦ ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν ὅταν ἔλθῃ ἐν τῇ δόξῃ τοῦ πατρὸς αὐτοῦ μετὰ τῶν ἀγγέλων τῶν ἁγίων.
9.7
καὶ ἐγένετο νεφέλη ἐπισκιάζουσα αὐτοῖς, καὶ ἐγένετο φωνὴ ἐκ τῆς νεφέλης Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἀκούετε αὐτοῦ.
9.19
ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει Ὦ γενεὰ ἄπιστος, ἕως πότε πρὸς ὑμᾶς ἔσομαι; ἕως πότε ἀνέξομαι ὑμῶν; φέρετε αὐτὸν πρός με.
9.21
καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ Πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ; ὁ δὲ εἶπεν Ἐκ παιδιόθεν· 9.22 καὶ πολλάκις καὶ εἰς πῦρ αὐτὸν ἔβαλεν καὶ εἰς ὕδατα ἵνα ἀπολέσῃ αὐτόν· ἀλλʼ εἴ τι δύνῃ, βοήθησον ἡμῖν σπλαγχνισθεὶς ἐφʼ ἡμᾶς. 9.23 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τό Εἰ δύνῃ, πάντα δυνατὰ τῷ πιστεύοντι.
9.28
καὶ εἰσελθόντος αὐτοῦ εἰς οἶκον οἱ μαθηταὶ αὐτοῦ κατʼ ἰδίαν ἐπηρώτων αὐτόν Ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό; 9.29 καὶ εἶπεν αὐτοῖς Τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν εἰ μὴ ἐν προσευχῇ .
9.32
οἱ δὲ ἠγνόουν τὸ ῥῆμα, καὶ ἐφοβοῦντο αὐτὸν ἐπερωτῆσαι.
10.17
Καὶ ἐκπορευομένου αὐτοῦ εἰς ὁδὸν προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν ἐπηρώτα αὐτόν Διδάσκαλε ἀγαθέ, τί ποιήσω ἵνα ζωὴν αἰώνιον κληρονομήσω; 10.18 ὁ δὲ Ἰησοῦς εἶπεν αὐτῷ Τί με λέγεις ἀγαθόν; οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
10.28
Ἤρξατο λέγειν ὁ Πέτρος αὐτῷ Ἰδοὺ ἡμεῖς ἀφήκαμεν πάντα καὶ ἠκολουθήκαμέν σοι.
10.51
καὶ ἀποκριθεὶς αὐτῷ ὁ Ἰησοῦς εἶπεν Τί σοι θέλεις ποιήσω; ὁ δὲ τυφλὸς εἶπεν αὐτῷ Ῥαββουνεί, ἵνα ἀναβλέψω. 10.52 καὶ ὁ Ἰησοῦς εἶπεν αὐτῷ Ὕπαγε, ἡ πίστις σου σέσωκέν σε. καὶ εὐθὺς ἀνέβλεψεν, καὶ ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ.
12.28
Καὶ προσελθὼν εἷς τῶν γραμματέων ἀκούσας αὐτῶν συνζητούντων, εἰδὼς ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν Ποία ἐστὶν ἐντολὴ πρώτη πάντων; 12.29 ἀπεκρίθη ὁ Ἰησοῦς ὅτι Πρώτη ἐστίν Ἄκουε, Ἰσραήλ, Κύριος ὁ θεὸς ἡμῶν κύριος εἷς ἐστίν,
13.1
Καὶ ἐκπορευομένου αὐτοῦ ἐκ τοῦ ἱεροῦ λέγει αὐτῷ εἷς τῶν μαθητῶν αὐτοῦ Διδάσκαλε, ἴδε ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί.
13.9
βλέπετε δὲ ὑμεῖς ἑαυτούς· παραδώσουσιν ὑμᾶς εἰς συνέδρια καὶ εἰς συναγωγὰς δαρήσεσθε καὶ ἐπὶ ἡγεμόνων καὶ βασιλέων σταθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς.

13.14
Ὅταν δὲ ἴδητε τὸ βδέλυγμα τῆς ἐρημώσεως ἑστηκότα ὅπου οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη,
1
3.27
καὶ τότε ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ ἐκ τῶν τεσσάρων ἀνέμων ἀπʼ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ.
14.17
Καὶ ὀψίας γενομένης ἔρχεται μετὰ τῶν δώδεκα.
14.22
Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. 14.23 καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. 14.24 καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· 14.25 ἀμὴν λέγω ὑμῖν ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν ἐν τῇ βασιλείᾳ τοῦ θεοῦ. 14.26 Καὶ ὑμνήσαντες ἐξῆλθον εἰς τὸ Ὄρος τῶν Ἐλαιῶν.
14.34
καὶ λέγει αὐτοῖς Περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου· μείνατε ὧδε καὶ γρηγορεῖτε. 14.35 καὶ προελθὼν μικρὸν ἔπιπτεν ἐπὶ τῆς γῆς, καὶ προσηύχετο ἵνα εἰ δυνατόν ἐστιν παρέλθῃ ἀπʼ αὐτοῦ ἡ ὥρα,'' None
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1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
1.21
They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22 They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23 Immediately there was in their synagogue a man with an unclean spirit, and he cried out, 1.24 saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God!" 1.25 Jesus rebuked him, saying, "Be quiet, and come out of him!"
1.32
At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons.
3.22
The scribes who came down from Jerusalem said, "He has Beelzebul," and, "By the prince of the demons he casts out the demons." 3.23 He summoned them, and said to them in parables, "How can Satan cast out Satan?
3.27
But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house.
5.1
They came to the other side of the sea, into the country of the Gadarenes. 5.2 When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit, 5.3 who had his dwelling in the tombs. Nobody could bind him any more, not even with chains, 5.4 because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5 Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6 When he saw Jesus from afar, he ran and bowed down to him, 5.7 and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don\'t torment me." 5.8 For he said to him, "Come out of the man, you unclean spirit!" 5.9 He asked him, "What is your name?"He said to him, "My name is Legion, for we are many."
5.10
He begged him much that he would not send them away out of the country.
5.11
Now there was on the mountainside a great herd of pigs feeding.
5.12
All the demons begged him, saying, "Send us into the pigs, that we may enter into them."
5.13
At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea.
5.14
Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened.
5.15
They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid.
5.16
Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs.
5.17
They began to beg him to depart from their region.
5.18
As he was entering into the boat, he who had been possessed by demons begged him that he might be with him.
5.19
He didn\'t allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you." 5.20 He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled.
6.41
He took the five loaves and the two fish, and looking up to heaven, he blessed and broke the loaves, and he gave to his disciples to set before them, and he divided the two fish among them all. ' "
7.24
From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. " '7.25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." 7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." 7.29 He said to her, "For this saying, go your way. The demon has gone out of your daughter." 7.30 She went away to her house, and found the child lying on the bed, with the demon gone out.
8.6
He commanded the multitude to sit down on the ground, and he took the seven loaves. Having given thanks, he broke them, and gave them to his disciples to serve, and they served the multitude.
8.38
For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels."
9.7
A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."
9.19
He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."
9.21
He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22 often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us." 9.23 Jesus said to him, "If you can believe, all things are possible to him who believes."
9.28
When he had come into the house, his disciples asked him privately, "Why couldn\'t we cast it out?" 9.29 He said to them, "This kind can come out by nothing, except by prayer and fasting."' "
9.32
But they didn't understand the saying, and were afraid to ask him. " 10.17 As he was going out into the way, one ran to him, knelt before him, and asked him, "Good Teacher, what shall I do that I may inherit eternal life?" 10.18 Jesus said to him, "Why do you call me good? No one is good except one -- God.
10.28
Peter began to tell him, "Behold, we have left all, and have followed you."
10.51
Jesus asked him, "What do you want me to do for you?"The blind man said to him, "Rhabboni, that I may see again." 10.52 Jesus said to him, "Go your way. Your faith has made you well." Immediately he received his sight, and followed Jesus in the way.
12.28
One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all?" 12.29 Jesus answered, "The greatest is, \'Hear, Israel, the Lord our God, the Lord is one:
13.1
As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings!"
13.9
But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them.

13.14
But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains,
1
3.27
Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky.
14.17
When it was evening he came with the twelve.
14.22
As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." 14.23 He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24 He said to them, "This is my blood of the new covet, which is poured out for many. 14.25 Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God." 14.26 When they had sung a hymn, they went out to the Mount of Olives.
14.34
He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch." 14.35 He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. '' None
55. New Testament, Matthew, 3.16-3.17, 4.9, 5.32, 5.44, 8.16, 9.34, 11.27, 12.22-12.26, 12.28, 14.19, 17.5, 20.28, 20.34, 23.1-23.12, 26.26-26.29, 28.19 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christ, visible incarnation of, as image and word • God, Word of • Logos, Christ/Word • Logos, Word • Logos/God’s Word • Moses, Mosaic, As bearer/deliverer of God’s Word/Logos • Password • Word, • Words of Institution • interpretation words • ritual words • shema, “these words,” • vision, as mode of knowing, incarnation of Christ, as image and word • word • word of God • word of God, work of • word of God, year of • word, the • word/the Word • word/the Word, in Christ • word/the Word, nature of Word • word/the Word, of God • word/the Word, of Jesus • word/the Word, of the Lord • words for prayer, αἰτέω • words for prayer, εὐλογέω • words for prayer, εὐχαριστέω/ εὐχαριστία • words for prayer, προσευχή • words for prayer, προσεύχομαι • words for prayer, προσκυνέω • words for prayer, ἐρωτάω • words, as basis of trust • words, contexts of use • words, of the prophets

 Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 158; Alikin (2009), The Earliest History of the Christian Gathering, 116, 126; Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 468; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 343, 346; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 122; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 40; Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 166; Levison (2009), Filled with the Spirit, 242, 321; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 266, 773, 918, 920; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 210, 211; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 155; Osborne (2001), Irenaeus of Lyons, 47; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 258; Robbins et al. (2017), The Art of Visual Exegesis, 341; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 141; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 42, 43, 77; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 443, 444, 448, 449, 450; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 10

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3.16 βαπτισθεὶς δὲ ὁ Ἰησοῦς εὐθὺς ἀνέβη ἀπὸ τοῦ ὕδατος· 3.17 καὶ ἰδοὺ ἠνεῴχθησαν οἱ οὐρανοί, καὶ εἶδεν πνεῦμα θεοῦ καταβαῖνον ὡσεὶ περιστερὰν ἐρχόμενον ἐπʼ αὐτόν· καὶ ἰδοὺ φωνὴ ἐκ τῶν οὐρανῶν λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα.
4.9
καὶ εἶπεν αὐτῷ Ταῦτά σοι πάντα δώσω ἐὰν πεσὼν προσκυνήσῃς μοι.
5.32
Ἐγὼ δὲ λέγω ὑμῖν ὅτι πᾶς ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ παρεκτὸς λόγου πορνείας ποιεῖ αὐτὴν μοιχευθῆναι, καὶ ὃς ἐὰν ἀπολελυμένην γαμήσῃ μοιχᾶται.
5.44
Ἐγὼ δὲ λέγω ὑμῖν, ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν καὶ προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς·
8.16
Ὀψίας δὲ γενομένης προσήνεγκαν αὐτῷ δαιμονιζομένους πολλούς· καὶ ἐξέβαλεν τὰ πνεύματα λόγῳ, καὶ πάντας τοὺς κακῶς ἔχοντας ἐθεράπευσεν·
9.34
οἱ δὲ Φαρισαῖοι ἔλεγον Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.
11.27
Πάντα μοι παρεδόθη ὑπὸ τοῦ πατρός μου, καὶ οὐδεὶς ἐπιγινώσκει τὸν υἱὸν εἰ μὴ ὁ πατήρ, οὐδὲ τὸν πατέρα τις ἐπιγινώσκει εἰ μὴ ὁ υἱὸς καὶ ᾧ ἐὰν βούληται ὁ υἱὸς ἀποκαλύψαι.
12.22
Τότε προσήνεγκαν αὐτῷ δαιμονιζόμενον τυφλὸν καὶ κωφόν· καὶ ἐθεράπευσεν αὐτόν, ὥστε τὸν κωφὸν λαλεῖν καὶ βλέπειν. 12.23 Καὶ ἐξίσταντο πάντες οἱ ὄχλοι καὶ ἔλεγον Μήτι οὗτός ἐστιν ὁ υἱὸς Δαυείδ; 12.24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων. 12.25 Εἰδὼς δὲ τὰς ἐνθυμήσεις αὐτῶν εἶπεν αὐτοῖς Πᾶσα βασιλεία μερισθεῖσα καθʼ ἑαυτῆς ἐρημοῦται, καὶ πᾶσα πόλις ἢ οἰκία μερισθεῖσα καθʼ ἑαυτῆς οὐ σταθήσεται. 12.26 καὶ εἰ ὁ Σατανᾶς τὸν Σατανᾶν ἐκβάλλει, ἐφʼ ἑαυτὸν ἐμερίσθη· πῶς οὖν σταθήσεται ἡ βασιλεία αὐτοῦ;
12.28
εἰ δὲ ἐν πνεύματι θεοῦ ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφʼ ὑμᾶς ἡ βασιλεία τοῦ θεοῦ.
14.19
καὶ κελεύσας τοὺς ὄχλους ἀνακλιθῆναι ἐπὶ τοῦ χόρτου, λαβὼν τοὺς πέντε ἄρτους καὶ τοὺς δύο ἰχθύας, ἀναβλέψας εἰς τὸν οὐρανὸν εὐλόγησεν καὶ κλάσας ἔδωκεν τοῖς μαθηταῖς τοὺς ἄρτους οἱ δὲ μαθηταὶ τοῖς ὄχλοις.
17.5
ἔτι αὐτοῦ λαλοῦντος ἰδοὺ νεφέλη φωτινὴ ἐπεσκίασεν αὐτούς, καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα Οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός, ἐν ᾧ εὐδόκησα· ἀκούετε αὐτοῦ.
20.28
ὥσπερ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν.
20.34
σπλαγχνισθεὶς δὲ ὁ Ἰησοῦς ἥψατο τῶν ὀμμάτων αὐτῶν, καὶ εὐθέως ἀνέβλεψαν καὶ ἠκολούθησαν αὐτῷ.
23.1
Τότε ὁ Ἰησοῦς ἐλάλησεν τοῖς ὄχλοις καὶ τοῖς μαθηταῖς αὐτοῦ λέγων 23.2 Ἐπὶ τῆς Μωυσέως καθέδρας ἐκάθισαν οἱ γραμματεῖς καὶ οἱ Φαρισαῖοι. 23.3 πάντα οὖν ὅσα ἐὰν εἴπωσιν ὑμῖν ποιήσατε καὶ τηρεῖτε, κατὰ δὲ τὰ ἔργα αὐτῶν μὴ ποιεῖτε, λέγουσιν γὰρ καὶ οὐ ποιοῦσιν. 23.4 δεσμεύουσιν δὲ φορτία βαρέα καὶ ἐπιτιθέασιν ἐπὶ τοὺς ὤμους τῶν ἀνθρώπων, αὐτοὶ δὲ τῷ δακτύλῳ αὐτῶν οὐ θέλουσιν κινῆσαι αὐτά. 23.5 πάντα δὲ τὰ ἔργα αὐτῶν ποιοῦσιν πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις· πλατύνουσι γὰρ τὰ φυλακτήρια αὐτῶν καὶ μεγαλύνουσι τὰ κράσπεδα, 23.6 φιλοῦσι δὲ τὴν πρωτοκλισίαν ἐν τοῖς δείπνοις καὶ τὰς πρωτοκαθεδρίας ἐν ταῖς συναγωγαῖς 23.7 καὶ τοὺς ἀσπασμοὺς ἐν ταῖς ἀγοραῖς καὶ καλεῖσθαι ὑπὸ τῶν ἀνθρώπων Ῥαββεί. 23.8 ὑμεῖς δὲ μὴ κληθῆτε Ῥαββεί, εἷς γάρ ἐστιν ὑμῶν ὁ διδάσκαλος, πάντες δὲ ὑμεῖς ἀδελφοί ἐστε· 23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·
23.10
μηδὲ κληθῆτε καθηγηταί, ὅτι καθηγητὴς ὑμῶν ἐστὶν εἷς ὁ χριστός·
23.11
ὁ δὲ μείζων ὑμῶν ἔσται ὑμῶν διάκονος.
23.12
Ὅστις δὲ ὑψώσει ἑαυτὸν ταπεινωθήσεται, καὶ ὅστις ταπεινώσει ἑαυτὸν ὑψωθήσεται.
26.26
Ἐσθιόντων δὲ αὐτῶν λαβὼν ὁ Ἰησοῦς ἄρτον καὶ εὐλογήσας ἔκλασεν καὶ δοὺς τοῖς μαθηταῖς εἶπεν Λάβετε φάγετε, τοῦτό ἐστιν τὸ σῶμά μου. 26.27 καὶ λαβὼν ποτήριον καὶ εὐχαριστήσας ἔδωκεν αὐτοῖς λέγων 26.28 Πίετε ἐξ αὐτοῦ πάντες, τοῦτο γάρ ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ περὶ πολλῶν ἐκχυννόμενον εἰς ἄφεσιν ἁμαρτιῶν· 26.29 λέγω δὲ ὑμῖν, οὐ μὴ πίω ἀπʼ ἄρτι ἐκ τούτου τοῦ γενήματος τῆς ἀμπέλου ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω μεθʼ ὑμῶν καινὸν ἐν τῇ βασιλείᾳ τοῦ πατρός μου.
28.19
πορευθέντες οὖν μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ πατρὸς καὶ τοῦ υἱοῦ καὶ τοῦ ἁγίου πνεύματος,'' None
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3.16 Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17 Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased."
4.9
He said to him, "I will give you all of these things, if you will fall down and worship me."
5.32
but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery.
5.44
But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you,
8.16
When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick;
9.34
But the Pharisees said, "By the prince of the demons, he casts out demons."
11.27
All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him.
12.22
Then one possessed by a demon, blind and mute, was brought to him and he healed him, so that the blind and mute man both spoke and saw. 12.23 All the multitudes were amazed, and said, "Can this be the son of David?" 12.24 But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons." 12.25 Knowing their thoughts, Jesus said to them, "Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand. 12.26 If Satan casts out Satan, he is divided against himself. How then will his kingdom stand?
12.28
But if I by the Spirit of God cast out demons, then the Kingdom of God has come upon you.
14.19
He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes.
17.5
While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him."
20.28
even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many."
20.34
Jesus, being moved with compassion, touched their eyes; and immediately their eyes received their sight, and they followed him.
23.1
Then Jesus spoke to the multitudes and to his disciples, 23.2 saying, "The scribes and the Pharisees sat on Moses\' seat. ' "23.3 All things therefore whatever they tell you to observe, observe and do, but don't do their works; for they say, and don't do. " "23.4 For they bind heavy burdens that are grievous to be borne, and lay them on men's shoulders; but they themselves will not lift a finger to help them. " '23.5 But all their works they do to be seen by men. They make their phylacteries broad, enlarge the fringes of their garments, 23.6 and love the place of honor at feasts, the best seats in the synagogues, ' "23.7 the salutations in the marketplaces, and to be called 'Rabbi, Rabbi' by men. " "23.8 But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. " '23.9 Call no man on the earth your father, for one is your Father, he who is in heaven.
23.10
Neither be called masters, for one is your master, the Christ.
23.11
But he who is greatest among you will be your servant.
23.12
Whoever will exalt himself will be humbled, and whoever will humble himself will be exalted.
26.26
As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body." 26.27 He took the cup, gave thanks, and gave to them, saying, "All of you drink it, 26.28 for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29 But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father\'s kingdom."
28.19
Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, '' None
56. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • exorcism and demons, ritual words • ritual words • words, power of

 Found in books: Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 93; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 190

57. None, None, nan (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Clement of Alexandria, the Word • Password • Stoicism, internal reason versus uttered word • Word of exhortation • Word, flesh of • invention (εὕρεσις, inventio), of words • word (logos) • word/the Word • word/the Word, divine vs. human • word/the Word, preached • words and deeds • words of the apostle Paul • words, of Scripture

 Found in books: Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 67; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 239; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 229; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 99; James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 202, 203; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 379, 391, 927; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 611; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 249; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 5, 132

58. Anon., Genesis Rabba, 16.4 (2nd cent. CE - 5th cent. CE)
 Tagged with subjects: • Armenian, Iranian loan word in • word play,

 Found in books: Fraade (2023), Multilingualism and Translation in Ancient Judaism: Before and After Babel. 175; Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 128

sup>
16.4 "“The name of one is Pishon…” (Bereshit 2:11) This is Migdal Pishtan and its waters flow abundantly. “…that is the one that encompasses all the land of Havilah…” (ibid.) There was not yet a place called Havilah, and it says that the river encompasses it? That is strange! Rather, “tell the end from the beginning…” (Yeshayahu 46:10) “…where there is gold,” (Bereshit 2:11) gold there certainly was. “And the gold of that land is good…” (Bereshit 2:12) R’ Yitzchak said ‘happy is he in whose house it is, happy is he in whose company it is.’ R’ Abahu said ‘the Holy One gave a great good to His world – a man breaks a gold piece into smaller pieces, and he can buy many things with it.’ Resh Lakish said ‘the world was not fit to use gold, why was it created? For the Holy Temple, as it says “And the gold of that land is good…” like that which it says “…this good mountain and the Lebanon.” (Devarim 3:25) “…there is the crystal and the onyx stone.” (Bereshit 2:12) R’ Ibo said ‘you think this is referring to the crystal of apothecaries? Let another verse clarify it for you “…and its appearance was like the appearance of crystal.” (Bamidbar 11:7) Just as this refers to a precious stone, so too that refers to a precious stone.’", '' None
59. Irenaeus, Refutation of All Heresies, 1.29, 1.30.13, 3.5.3, 3.17.3, 4.17.5, 5.1.3, 5.19.1, 5.21.2 (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Logos, Christ/Word • Logos, Word • Password • Word of God • Word of God, As presence of God • interpretation words • word of God • word, the

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 120, 126; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 166; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 123, 129, 146, 165; Osborne (2001), Irenaeus of Lyons, 90, 92, 102, 105, 107, 111, 121; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 15, 19, 53, 265, 270

sup>
1.29 Besides those, however, among these heretics who are Simonians, and of whom we have already spoken, a multitude of Gnostics have sprung up, and have been manifested like mushrooms growing out of the ground. I now proceed to describe the principal opinions held by them. Some of them, then, set forth a certain AEon who never grows old, and exists in a virgin spirit: him they style Barbelos. They declare that somewhere or other there exists a certain father who cannot be named, and that he was desirous to reveal himself to this Barbelos. Then this Ennoea went forward, stood before his face, and demanded from him Prognosis (prescience). But when Prognosis had, as was requested, come forth, these two asked for Aphtharsia (incorruption), which also came forth, and after that Zoe Aionios (eternal life). Barbelos, glorying in these, and contemplating their greatness, and in conception s thus formed, rejoicing in this greatness, generated light similar to it. They declare that this was the beginning both of light and of the generation of all things; and that the Father, beholding this light, anointed it with his own benignity, that it might be rendered perfect. Moreover, they maintain that this was Christ, who again, according to them, requested that Nous should be given him as an assistant; and Nous came forth accordingly. Besides these, the Father sent forth Logos. The conjunctions of Ennoea and Logos, and of Aphtharsia and Christ, will thus be formed; while Zoe Aionios was united to Thelema, and Nous to Prognosis. These, then, magnified the great light and Barbelos.,They also affirm that Autogenes was afterwards sent forth from Ennoea and Logos, to be a representation of the great light, and that he was greatly honoured, all things being rendered subject unto him. Along with him was sent forth Aletheia, and a conjunction was formed between Autogenes and Aletheia. But they declare that from the Light, which is Christ, and from Aphtharsia, four luminaries were sent forth to surround Autogenes; and again from Thelema and Zoe Aionios four other emissions took place, to wait upon these four luminaries; and these they name Charis (grace), Thelesis (will), Synesis (understanding), and Phronesis (prudence) of these, Chaffs is connected with the great and first luminary: him they represent as Sorer (Saviour), and style Armogenes. Thelesis, again, is united to the second luminary, whom they also name Raguel; Synesis to the third, whom they call David; and Phronesis to the fourth, whom they name Eleleth.,All these, then, being thus settled, Auto-genes moreover produces a perfect and true man, whom they also call Adamas, inasmuch as neither has he himself ever been conquered, nor have those from whom he sprang; he also was, along with the first light, severed from Armogenes. Moreover, perfect knowledge was sent forth by Autogenes along with man, and was united to him; hence he attained to the knowledge of him that is above all. Invincible power was also conferred on him by the virgin spirit; and all things then rested in him, to sing praises to the great AEon. Hence also they declare were manifested the mother, the father, the son; while from Anthropos and Gnosis that Tree was produced which they also style Gnosis itself.,Next they maintain, that from the first angel, who stands by the side of Monogenes, the Holy Spirit has been sent forth, whom they also term Sophia and Prunicus. He then, perceiving that all the others had consorts, while he himself was destitute of one, searched after a being to whom he might be united; and not finding one, he exerted and extended himself to the uttermost and looked down into the lower regions, in the expectation of there finding a consort; and still not meeting with one, he leaped forth from his place in a state of great impatience, which had come upon him because he had made his attempt without the good-will of his father. Afterwards, under the influence of simplicity and kindness, he produced a work in which were to be found ignorance and audacity. This work of his they declare to be Protarchontes, the former of this lower creation. But they relate that a mighty power carried him away from his mother, and that he settled far away from her in the lower regions, and formed the firmament of heaven, in which also they affirm that he dwells. And in his ignorance he formed those powers which are inferior to himself--angels, and firmaments, and all things earthly. They affirm that he, being united to Authadia (audacity), produced Kakia (wickedness), Zelos (emulation), Phthonos (envy), Erinnys (fury), and Epithymia (lust). When these were generated, the mother Sophia deeply grieved, fled away, departed into the upper regions, and became the last of the Ogdoad, reckoning it downwards. On her thus departing, he imagined he was the only being in existence; and on this account declared, "I am a jealous God, and besides me there is no one." Such are the falsehoods which these people invent.
1.30.13
They affirm that many of his disciples were not aware of the descent of Christ into him; but that, when Christ did descend on Jesus, he then began to work miracles, and heal, and announce the unknown Father, and openly to confess himself the son of the first man. The powers and the father of Jesus were angry at these proceedings, and laboured to destroy him; and when he was being led away for this purpose, they say that Christ himself, along with Sophia, departed from him into the state of an incorruptible AEon, while Jesus was crucified. Christ, however, was not forgetful of his Jesus, but sent down a certain energy into him from above, which raised him up again in the body, which they call both animal and spiritual; for he sent the mundane parts back again into the world. When his disciples saw that he had risen, they did not recognise him--no, not even Jesus himself, by whom he rose again from the dead. And they assert that this very great error prevailed among his disciples, that they imagined he had risen in a mundane body, not knowing that "flesh and blood do not attain to the kingdom of God."
3.5.3
Since, therefore, the tradition from the apostles does thus exist in the Church, and is permanent among us, let us revert to the Scrip-rural proof furnished by those apostles who did also write the Gospel, in which they recorded the doctrine regarding God, pointing out that our Lord Jesus Christ is the truth, and that no lie is in Him. As also David says, prophesying His birth from a virgin, and the resurrection from the dead, "Truth has sprung out of the earth." The apostles, likewise, being disciples of the truth, are above all falsehood; for a lie has no fellowship with the truth, just as darkness has none with light, but the presence of the one shuts out that of the other. Our Lord, therefore, being the truth, did not speak lies; and whom He knew to have taken origin from a de-feet, He never would have acknowledged as God, even the God of all, the Supreme King, too, and His own Father, an imperfect being as a perfect one, an animal one as a spiritual, Him who was without the Pleroma as Him who was within it. Neither did His disciples make mention of any other God, or term any other Lord, except Him, who was truly the God and Lord of all, as these most vain sophists affirm that the apostles did with hypocrisy frame their doctrine according to the capacity of their hearers, and gave answers after the opinions of their questioners,--fabling blind things for the blind, according to their blindness; for the dull according to their dulness; for those in error according to their error. And to those who imagined that the Demiurge alone was God, they preached him; but to those who are capable of comprehending the unnameable Father, they did declare the unspeakable mystery through parables and enigmas: so that the Lord and the apostles exercised the office of teacher not to further the cause of truth, but even in hypocrisy, and as each individual was able to receive it!,Such a line of conduct belongs not to those who heal, or who give life: it is rather that of those bringing on diseases, and increasing ignorance; and much more true than these men shall the law be found, which pronounces every one accursed who sends the blind man astray in the way. For the apostles, who were commissioned to find out the wanderers, and to be for sight to those who saw not, and medicine to the weak, certainly did not address them in accordance with their opinion at the time, but according to revealed truth. For no persons of any kind would act properly, if they should advise blind men, just about to fall over a precipice, to continue their most dangerous path, as if it were the right one, and as if they might go on in safety. Or what medical man, anxious to heal a sick person, would prescribe in accordance with the patient\'s whims, and not according to the requisite medicine? But that the Lord came as the physician of the sick, He does Himself declare saying, "They that are whole need not a physician, but they that are sick; I came not to call the righteous, but sinners to repentance." How then shall the sick be strengthened, or how shall sinners come to repentance? Is it by persevering in the very same courses? or, on the contrary, is it by undergoing a great change and reversal of their former mode of living, by which they have brought upon themselves no slight amount of sickness, and many sins? But ignorance, the mother of all these, is driven out by knowledge. Wherefore the Lord used to impart knowledge to His disciples, by which also it was His practice to heal those who were suffering, and to keep back sinners from sin. He therefore did not address them in accordance with their pristine notions, nor did He reply to them in harmony with the opinion of His questioners, but according to the doctrine leading to salvation, without hypocrisy or respect of person.
3.17.3
Gideon, that Israelite whom God chose, that he might save the people of Israel from the power of foreigners, foreseeing this gracious gift, changed his request, and prophesied that there would be dryness upon the fleece of wool (a type of the people), on which alone at first there had been dew; thus indicating that they should no longer have the Holy Spirit from God, as saith Esaias, "I will also command the clouds, that they rain no rain upon it," but that the dew, which is the Spirit of God, who descended upon the Lord, should be diffused throughout all the earth, "the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God." This Spirit, again, He did confer upon the Church, sending throughout all the world the Comforter from heaven, from whence also the Lord tells us that the devil, like lightning, was cast down. Wherefore we have need of the dew of God, that we be not consumed by fire, nor be rendered unfruitful, and that where we have an accuser there we may have also an Advocate, the Lord commending to the Holy Spirit His own man, who had fallen among thieves, whom He Himself compassionated, and bound up his wounds, giving two royal denaria; so that we, receiving by the Spirit the image and superscription of the Father and the Son, might cause the denarium entrusted to us to be fruitful, counting out the increase thereof to the Lord.
4.17.5
Again, giving directions to His disciples to offer to God the first-fruits of His own, created things--not as if He stood in need of them, but that they might be themselves neither unfruitful nor ungrateful--He took that created thing, bread, and gave thanks, and said, "This is My body." And the cup likewise, which is part of that creation to which we belong, He confessed to be His blood, and taught the new oblation of the new covet; which the Church receiving from the apostles, offers to God throughout all the world, to Him who gives us as the means of subsistence the first-fruits of His own gifts in the New Testament, concerning which Malachi, among the twelve prophets, thus spoke beforehand: "I have no pleasure in you, saith the LORD Omnipotent, and I will not accept sacrifice at your hands. For from the rising of the sun, unto the going down of the same, My name is glorified among the Gentiles, and in every place incense is offered to My name, and a pure sacrifice; for great is My name among the Gentiles, saith the LORD Omnipotent;"--indicating in the plainest manner, by these words, that the former people the Jews shall indeed cease to make offerings to God, but that in every place sacrifice shall be offered to Him, and that a pure one; and His name is glorified among the Gentiles.
5.1.3
Vain also are the Ebionites, who do not receive by faith into their soul the union of God and man, but who remain in the old leaven of the natural birth, and who do not choose to understand that the Holy Ghost came upon Mary, and the power of the Most High did overshadow her: wherefore also what was generated is a holy thing, and the Son of the Most High God the Father of all, who effected the incarnation of this being, and showed forth a new kind of generation; that as by the former generation we inherited death, so by this new generation we might inherit life. Therefore do these men reject the commixture of the heavenly wine, and wish it to be water of the world only, not receiving God so as to have union with Him, but they remain in that Adam who had been conquered and was expelled from Paradise: not considering that as, at the beginning of our formation in Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in the times of the end, the Word of the Father and the Spirit of God, having become united with the ancient substance of Adam\'s formation, rendered man living and perfect, receptive of the perfect Father, in order that as in the natural Adam we all were dead, so in the spiritual we may all be made alive. For never at any time did Adam escape the harms of God, to whom the Father speaking, said, "Let Us make man in Our image, after Our likeness." And for this reason in the last times (fine), not by the will of the flesh, nor by the will of man, but by the good pleasure of the Father, His hands formed a living man, in order that Adam might be created again after the image and likeness of God.
5.19.1
That the Lord then was manifestly coming to His own things, and was sustaining them by means of that creation which is supported by Himself, and was making a recapitulation of that disobedience which had occurred in connection with a tree, through the obedience which was exhibited by Himself when He hung upon a tree, the effects also of that deception being done away with, by which that virgin Eve, who was already espoused to a man, was unhappily misled,-- was happily announced, through means of the truth spoken by the angel to the Virgin Mary, who was also espoused to a man. For just as the former was led astray by the word of an angel, so that she fled from God when she had transgressed His word; so did the latter, by an angelic communication, receive the glad tidings that she should sustain (portaret) God, being obedient to His word. And if the former did disobey God, yet the latter was persuaded to be obedient to God, in order that the Virgin Mary might become the patroness (advocata) of the virgin Eve. And thus, as the human race fell into bondage to death by means of a virgin, so is it rescued by a virgin; virginal disobedience having been balanced in the opposite scale by virginal obedience. For in the same way the sin of the first created man (protoplasti) receives amendment by the correction of the First- begotten, and the coming of the serpent is conquered by the harmlessness of the dove, those bonds being unloosed by which we had been fast bound to death.
5.21.2
Now the Lord would not have recapitulated in Himself that ancient and primary enmity against the serpent, fulfilling the promise of the Creator (Demiurgi), and performing His command, if He had come from another Father. But as He is one and the same, who formed us at the beginning, and sent His Son at the end, the Lord did perform His command, being made of a woman, by both destroying our adversary, and perfecting man after the image and likeness of God. And for this reason He did not draw the means of confounding him from any other source than from the words of the law, and made use of the Father\'s commandment as a help towards the destruction and confusion of the apostate angel. Fasting forty days, like Moses and Elias, He afterwards hungered, first, in order that we may perceive that He was a real and substantial man--for it belongs to a man to suffer hunger when fasting; and secondly, that His opponent might have an opportunity of attacking Him. For as at the beginning it was by means of food that the enemy persuaded man, although not suffering hunger, to transgress God\'s commandments, so in the end he did not succeed in persuading Him that was an hungered to take that food which proceeded from God. For, when tempting Him, he said, "If thou be the Son of God, command that these stones be made bread." But the Lord repulsed him by the commandment of the law, saying, "It is written, Man doth not live by bread alone." As to those words \'of His enemy, "If thou be the Son of God," the Lord made no remark; but by thus acknowledging His human nature He baffled His adversary, and exhausted the force of his first attack by means of His Father\'s word. The corruption of man, therefore, which occurred in paradise by both of our first parents eating, was done away with by the Lord\'s want of food in this world. But he, being thus vanquished by the law, endeavoured again to make an assault by himself quoting a commandment of the law. For, bringing Him to the highest pinnacle of the temple, he said to Him, "If thou art the Son of God, cast thyself down. For it is written, That God shall give His angels charge concerning thee, and in their hands they shall bear thee up, lest perchance thou dash thy foot against a stone;" thus concealing a falsehood under the guise of Scripture, as is done by all the heretics. For that was indeed written, namely, "That He hath given His angels charge concerning Him;" but "east thyself down from hence" no Scripture said in reference to Him: this kind of persuasion the devil produced from himself. The Lord therefore confuted him out of the law, when He said, "It is written again, Thou shalt not tempt the LORD thy God;" pointing out by the word contained in the law that which is the duty of man, that he should not tempt God; and in regard to Himself, since He appeared in human form, declaring that He would not tempt the LORD his God. The pride of reason, therefore, which was in the serpent, was put to nought by the humility found in the man Christ, and now twice was the devil conquered from Scripture, when he was detected as advising things contrary to God\'s commandment, and was shown to be the enemy of God by the expression of his thoughts. He then, having been thus signally defeated, and then, as it were, concentrating his forces, drawing up in order all his available power for falsehood, in the third place "showed Him all the kingdoms of the world, and the glory of them," saying, as Luke relates, "All these will I give thee,--for they are delivered to me; and to whom I will, I give them,--if thou wilt fall down and worship me." The Lord then, exposing him in his true character, says, "Depart, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." He both revealed him by this name, and showed at the same time who He Himself was. For the Hebrew word "Satan" signifies an apostate. And thus, vanquishing him for the third time, He spurned him from Him finally as being conquered out of the law; and there was done away with that infringement of God\'s commandment which had occurred in Adam, by means of the precept of the law, which the Son of man observed, who did not transgress the commandment of God.'' None
60. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Word of God, As presence of God • prophets, words of • word, the

 Found in books: Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 172; Osborne (2001), Irenaeus of Lyons, 90, 167

61. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • exorcism and demons, ritual words • ritual words • word/the Word, of the Lord

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 773; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 129

62. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)
 Tagged with subjects: • Logos/God’s Word • Word

 Found in books: Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 91; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 85

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'' None23b 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 other shoulder. Along the entire way he did not wear his shoes, but when he reached water he put on his shoes. When he reached an area filled with shrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adorned with finery. When he reached his house, his wife entered first, he entered afterward, and afterward the two Sages entered. He sat and ate bread, but he did not say to the Sages: Come and eat, as was customary and polite. He divided bread to his children; to the elder child he gave one piece and to the younger one he gave two.,Abba Ḥilkiyya 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 for the rainfall. They went up to the roof. He stood in one corner and she stood in the other corner. Clouds began to form on that side where his wife stood. When he descended, he said to the Sages: Why have the Sages come? They said to him: The other Sages have sent us to the Master, so that you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you to petition Abba Ḥilkiyya, as the sky has filled with clouds and rain is certainly on its way.,They said to him: We know that the rain has come on the Master’s account. However, let the Master please say and explain to us these aspects of your behavior that are puzzling to us: What is the reason that when we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer, hired for the day, and I said to myself that I may not delay my work to answer you. They further inquired: And what is the reason that the Master carried the firewood on one shoulder and his cloak on the other shoulder? He said to them: It was a borrowed robe. I borrowed it for this purpose, to wear it, and I did not borrow it for that purpose, to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. What is the reason that 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 and take care where I walk, and therefore there is no need for me to wear out my shoes, but in the water I cannot see. Therefore, I put on my shoes to avoid hurting myself. They asked: What is the reason that when the Master reached shrubs and thorns, he lifted up his clothes? He said to them: This flesh will heal if it is scratched by thorns, but this garment will not heal if it is torn.,They further inquired: What is the reason that when the Master reached the city, the Master’s wife came out adorned in her finery? He said to them: She dresses that way so that when I walk through the city I will not set my eyes upon another woman. They asked: What is the reason that she entered first, and afterward the Master entered, and only afterward we entered? He said to them: Because you have not been checked 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. What is the reason that when the Master ate bread, you did not say to us: Come and eat? He replied: Because there is not enough bread for guests, and I said to myself that I should not gain credit from the Sages for nothing, by offering you food I cannot serve you. They asked: What is the reason that the Master gave the older child one piece of bread and the younger child two? He said to them: This older child stays at home, and if he is hungry he can eat at any time, but this younger child sits and studies in the synagogue, and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. And what is the reason that the clouds began to form on that side where the Master’s wife stood before your own side? He explained: Because my wife is frequently at home, and she gives bread to the poor, and therefore her provision of benefit to the needy is immediate, 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, I give money to the poor, and consequently, the benefit of my gift is not immediate, i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. Alternatively, her prayers may have been answered first because when certain hooligans biryonei were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. And indeed, they repented.,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. 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 children, who cannot distinguish between their Father in Heaven, Who can provide rain, and the father who cannot provide rain. The Gemara asks: And why was he called Ḥa HaNeḥba? Because he would hide maḥbi himself in the lavatory so that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. Rabbi Zerika said to Rav Safra: Come and see what the difference is between the powerful men of Eretz Yisrael and the pious men of Babylonia. This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By the pious men of Babylonia, I mean Rav Huna and Rav Ḥisda. When the world is in need of rain, these Sages say: Let us assemble together and pray for mercy, and perhaps the Holy One, Blessed be He, will be appeased and bring rain. In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, the powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani, acted differently. When the world was in need of rain, he enters his house and say to his household: Give me my sack gevalki 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” (Psalms 130:1). And he would stand in a secluded place, and cover himself with sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him: Did the Master bring grain? He said to them: I said to myself, since rain has now come, there will be relief in the world and prices will soon go down. In this manner, he hid his greatness even from his own household.,And furthermore, the Gemara relates that Rabbi Mani, Rabbi Yona’s son, was persecuted by members of the house of the Nasi. He prostrated himself upon his father’s grave and said to him: Father, Father, these men are persecuting me. One day, those men were passing there, by the grave, and the legs of their horses became stuck in the ground until they accepted upon themselves not to persecute Rabbi Mani anymore.,And furthermore, the Gemara relates that Rabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv, a well-known miracle worker. Once, Rabbi Mani said to him: The wealthy members of my father-in-law’s house are persecuting me. Rabbi Yitzḥak said: May they become poor, so they will no longer lord over you. And indeed, they became poor. Some time later, Rabbi Mani said to his teacher: Now that they are poor they are pressuring me for ficial support. Rabbi Yitzḥak said: May they become rich again. And indeed, they became rich.,Rabbi Mani said to his teacher: The members of my household, i.e., my wife, are not acceptable to me, as she is not beautiful. Rabbi Yitzḥak said: What is her name? Rabbi Mana replied: Ḥana. Rabbi Yitzḥak declared: Let Ḥana grow beautiful, and indeed she grew beautiful. After a while, Rabbi Mani said to Rabbi Yitzḥak: She acts haughtily toward me, due to her great beauty. He said to him: If so, let Ḥana return to her homely appearance, and she returned to her homely appearance.,The Gemara relates: These two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on our behalf, that we should become very wise. He said to them: This power was indeed with me at one stage, as I used to be able to pray for matters of this kind, but I sent it away. I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. Rabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat. At some point he left him and came to study before Rav Ashi, who did not recognize him.'' None
63. Origen, Against Celsus, 1.9, 7.59 (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • God, Word of • Word (of God) • word/the Word, saving

 Found in books: Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 792; Osborne (1996), Eros Unveiled: Plato and the God of Love. 176; Penniman (2017), Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity, 131

sup>
1.9 He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts?
7.59
When Celsus here or elsewhere finds himself unable to dispute the truth of what we say, but avers that the same things were said by the Greeks, our answer is, that if the doctrine be sound, and the effect of it good, whether it was made known to the Greeks by Plato or any of the wise men of Greece, or whether it was delivered to the Jews by Moses or any of the prophets, or whether it was given to the Christians in the recorded teaching of Jesus Christ, or in the instructions of His apostles, that does not affect the value of the truth communicated. It is no objection to the principles of Jews or Christians, that the same things were also said by the Greeks, especially if it be proved that the writings of the Jews are older than those of the Greeks. And further, we are not to imagine that a truth adorned with the graces of Grecian speech is necessarily better than the same when expressed in the more humble and unpretending language used by Jews and Christians, although indeed the language of the Jews, in which the prophets wrote the books which have come down to us, has a grace of expression peculiar to the genius of the Hebrew tongue. And even if we were required to show that the same doctrines have been better expressed among the Jewish prophets or in Christian writings, however paradoxical it may seem, we are prepared to prove this by an illustration taken from different kinds of food, and from the different modes of preparing them. Suppose that a kind of food which is wholesome and nutritious has been prepared and seasoned in such a way as to be fit, not for the simple tastes of peasants and poor labourers, but for those only who are rich and dainty in their tastes. Suppose, again, that that same food is prepared not to suit the tastes of the more delicate, but for the peasants, the poor labourers, and the common people generally, in short, so that myriads of persons might eat of it. Now if, according to the supposition, the food prepared in the one way promotes the health of those only who are styled the better classes, while none of the others could taste it, whereas when prepared in the other way it promoted the health of great multitudes of men, which shall we esteem as most contributing to the public welfare - those who prepare food for persons of mark, or those who prepare it for the multitudes?- taking for granted that in both cases the food is equally wholesome and nourishing; while it is evident that the welfare of mankind and the common good are promoted better by that physician who attends to the health of the many, than by one who confines his attention to a few. '' None
64. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Password • word

 Found in books: Estes (2020), The Tree of Life, 263, 264; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 250, 251

65. None, None, nan (3rd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Logos, Word • Password

 Found in books: Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 164, 173; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 256, 257

66. None, None, nan (3rd cent. CE - 4th cent. CE)
 Tagged with subjects: • Logos, Word • exorcism and demons, ritual words • ritual words • transliteration (ancient) of words or magical/ritual texts • words, contexts of use • words, yellowing (alchemical term)

 Found in books: Bortolani et al. (2019), William Furley, Svenja Nagel, and Joachim Friedrich Quack, Cultural Plurality in Ancient Magical Texts and Practices: Graeco-Egyptian Handbooks and Related Traditions, 18, 197, 198, 200, 269; Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 124, 417; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 40; Janowitz (2002b), Icons of Power: Ritual Practices in Late Antiquity, 114; Nutzman (2022), Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine 132, 135

67. Anon., Letter of Aristeas, 159
 Tagged with subjects: • word (logos) • words, contexts of use

 Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 190; Janowitz (2002), Magic in the Roman World: Pagans, Jews and Christians, 56

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159 God. And upon our hands, too, he expressly orders the symbol to be fastened, clearly showing that we ought to perform every act in righteousness, remembering (our own creation), and above all the'' None
68. Vergil, Aeneis, 7.740, 11.230
 Tagged with subjects: • coinage, of words • exhortation (to enjoyment), and choice of words • presence, and choice of words • word choice, and cyclical time • words • words, opposed to deeds

 Found in books: Farrell (2021), Juno's Aeneid: A Battle for Heroic Identity, 264, 278; Rohland (2022), Carpe Diem: The Poetics of Presence in Greek and Latin Literature, 103, 130

sup>
7.740 et quos maliferae despectant moenia Abellae,
11.230
quaerenda aut pacem Troiano ab rege petendum.'' None
sup>
7.740 turned toward her Stygian home, and took farewell
11.230
from battle. I beseech ye haste away, '' None



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