master

It may be the LORD thy God will hear the words of Rabshakeh, whom the king of Assyria his master hath sent to reproach the living God, and will reprove the words which the LORD thy God hath heard: wherefore lift up thy prayer for the remnant that is left.

And Isaiah said unto them, Thus shall ye say unto your master, Thus saith the LORD, Be not afraid of the words that thou hast heard, wherewith the servants of the king of Assyria have blasphemed me.

And the king spake unto Ashpenaz the master of his eunuchs, that he should bring certain of the children of Israel, and of the king’s seed, and of the princes;

O Belteshazzar, master of the magicians, because I know that the spirit of the holy gods is in thee, and no secret troubleth thee, tell me the visions of my dream that I have seen, and the interpretation thereof.

There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;

A son honoureth his father, and a servant his master: if then I be a father, where is mine 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?

A son honoureth his father, and a servant his master: if then I be a father, where is mine 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?

The LORD will cut off the man that doeth this, the master and the scholar, out of the tabernacles of Jacob, and him that offereth an offering unto the LORD of hosts.

And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

The disciple is not above his master, nor the servant above his lord.

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household?

Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee.

And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life?

And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

Saying, Master, Moses said, If a man die, having no children, his brother shall marry his wife, and raise up seed unto his brother.

Master, which is the great commandment in the law?

But be not ye called Rabbi: for one is your Master, even Christ; and all ye are brethren.

Neither be ye called masters: for one is your Master, even Christ.

And he said, Go into the city to such a man, and say unto him, The Master saith, My time is at hand; I will keep the passover at thy house with my disciples.

Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

And forthwith he came to Jesus, and said, Hail, master; and kissed him.

And he was in the hinder part of the ship, asleep on a pillow: and they awake him, and say unto him, Master, carest thou not that we perish?

While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

And one of the multitude answered and said, Master, I have brought unto thee my son, which hath a dumb spirit;

And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.

And when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that I may inherit eternal life?

And he answered and said unto him, Master, all these have I observed from my youth.

And James and John, the sons of Zebedee, come unto him, saying, Master, we would that thou shouldest do for us whatsoever we shall desire.

And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away.

And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Caesar, or not?

Master, Moses wrote unto us, If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.

And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none other but he:

And as he went out of the temple, one of his disciples saith unto him, Master, see what manner of stones and what buildings are here!

Watch ye therefore: for ye know not when the master of the house cometh, at even, or at midnight, or at the cockcrowing, or in the morning:

And wheresoever he shall go in, say ye to the goodman of the house, The Master saith, Where is the guestchamber, where I shall eat the passover with my disciples?

And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

And as soon as he was come, he goeth straightway to him, and saith, Master, master; and kissed him.

Then came also publicans to be baptized, and said unto him, Master, what shall we do?

And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.

The disciple is not above his master: but every one that is perfect shall be as his master.

The disciple is not above his master: but every one that is perfect shall be as his master.

And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

And they came to him, and awoke him, saying, Master, master, we perish. Then he arose, and rebuked the wind and the raging of the water: and they ceased, and there was a calm.

And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?

While he yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master.

And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said.

And, behold, a man of the company cried out, saying, Master, I beseech thee, look upon my son: for he is mine only child.

And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.

And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.

And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.

When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.

And they lifted up their voices, and said, Jesus, Master, have mercy on us.

And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life?

And some of the Pharisees from among the multitude said unto him, Master, rebuke thy disciples.

And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:

Saying, Master, Moses wrote unto us, If any man’s brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother.

Then certain of the scribes answering said, Master, thou hast well said.

And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass?

And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guestchamber, where I shall eat the passover with my disciples?

Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?

Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

In the mean while his disciples prayed him, saying, Master, eat.

They say unto him, Master, this woman was taken in adultery, in the very act.

And his disciples asked him, saying, Master, who did sin, this man, or his parents, that he was born blind?

His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?

And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.

Ye call me Master and Lord: and ye say well; for so I am.

If I then, your Lord and Master, have washed your feet; ye also ought to wash one another’s feet.

Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.

Nevertheless the centurion believed the master and the owner of the ship, more than those things which were spoken by Paul.

Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand.

And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

Masters, give unto your servants that which is just and equal; knowing that ye also have a Master in heaven.

If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the master’s use, and prepared unto every good work.

The master and the servant were punished after one manner; and like as the king, so suffered the common person.

If a servant say to his master, I will not do as it pleaseth thee; though afterward he do it, he angereth him that nourisheth him.

If thou be made the master [of a feast,] lift not thyself up, but be among them as one of the rest; take diligent care for them, and so sit down.

Afterward departed he in all haste, and returned unto Antiochia, where he found Philip to be master of the city: so he fought against him, and took the city by force.

In the hundred fourscore and eighth year, the people that were at Jerusalem and in Judea, and the council, and Judas, sent greeting and health unto Aristobulus, king Ptolemeus’ master, who was of the stock of the anointed priests, and to the Jews that were in Egypt:

For as the master builder of a new house must care for the whole building; but he that undertaketh to set it out, and paint it, must seek out fit things for the adorning thereof: even so I think it is with us.

And forthwith calling Nicanor, who had been master of the elephants, and making him governor over Judea, he sent him forth,

Now Philopater, on learning from those who came back that Antiochus had made himself master of the places which belonged to himself, sent orders to all his infantry and cavalry, took with him his sister Arsinoe, and marched out as far as the parts of Raphia, where Antiochus and his forces encamped.

The master of the elephants, Hermon, fulfilled his commission punctually.

The master of the elephants urged the animals into an almost maniacal state, drenched them with incense and wine, and decked them with frightful devices.

The more any one sees his bishop silent, the more let him revere him. For whomsoever the master of the house sends to be over his own household, we ought in like manner to receive him, as we would do him that sent him. It is therefore evident that we ought to look upon the bishop, even as we would do upon the Lord himself.

There is therefore one master who spake, and it was done; and even those things which he did without speaking, are worthy of the Father.

(By which mystery we have been brought to believe and therefore wait that we may be found the disciples of Jesus Christ, our only master:)

How shall we be able to live different from him whose disciples the very prophets themselves being, did by the spirit expect him as their master.

But when the adversary of the race of the righteous, the envious, malicious, and wicked one, perceived the impressive nature of his martyrdom, and [considered] the blameless life he had led from the beginning, and how he was now crowned with the wreath of immortality, having beyond dispute received his reward, he did his utmost that not the least memorial of him should be taken away by us, although many desired to do this, and to become possessors of his holy flesh. For this end he suggested it to Nicetes, the father of Herod and brother of Alce, to go and entreat the governor not to give up his body to be buried, “lest,” said he, “forsaking Him that was crucified, they begin to worship this one.” This he said at the suggestion and urgent persuasion of the Jews, who also watched us, as we sought to take him out of the fire, being ignorant of this, that it is neither possible for us ever to forsake Christ, who suffered for the salvation of such as shall be saved throughout the whole world (the blameless one for sinners), nor to worship any other. For Him indeed, as being the Son of God, we adore; but the martyrs, as disciples and followers of the Lord, we worthily love on account of their extraordinary affection towards their own King and Master, of whom may we also be made companions and fellow-disciples!

But after it has been completed, so pray ye. We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever. Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy Son. Above all, we thank thee that thou art able to save; to thee be the glory for ever. Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the kingdom and the glory for ever. Let grace come, and let this world pass away. Hosanna to the Son of David. If any one is holy, let him come (to the Eucharist); if any one is not, let him repent. Maranatha. Amen. But charge the prophets to give thanks, so far as they are willing to do so.

Now, wherefore did Moses say, “Thou shalt not eat the swine, nor the eagle, nor the hawk, nor the raven, nor any fish which is not possessed of scales?” He embraced three doctrines in his mind [in doing so]. Moreover, the Lord saith to them in Deuteronomy, “And I will establish my ordinances among this people.” Is there then not a command of God that they should not eat [these things]? There is, but Moses spoke with a spiritual reference. For this reason he named the swine, as much as to say, “Thou shalt not join thyself to men who resemble swine.” For when they live in pleasure, they forget their Lord; but when they come to want, they acknowledge the Lord. And [in like manner] the swine, when it has eaten, does not recognise its master; but when hungry it cries out, and on receiving food is quiet again. “Neither shalt thou eat,” says he, “the eagle, nor the hawk, nor the kite, nor the raven.” “Thou shalt not join thyself,” he means, “to such men as know not how to procure food for themselves by labour and sweat, but seize on that of others in their iniquity, and although wearing an aspect of simplicity, are on the watch to plunder others.” So these birds, while they sit idle, inquire how they may devour the flesh of others, proving themselves pests [to all] by their wickedness. “And thou shalt not eat,” he says, “the lamprey, or the polypus, or the cuttle-fish.” He means, “Thou shalt not join thyself or be like to such men as are ungodly to the end, and are condemned to death.” In like manner as those fishes, above accursed, float in the deep, not swimming [on the surface] like the rest, but make their abode in the mud which lies at the bottom. Moreover, “Thou shalt not,” he says, “eat the hare.” Wherefore? “Thou shalt not be a corrupter of boys, nor like unto such.” Because the hare multiplies, year by year, the places of its conception; for as many years as it lives so many it has. Moreover, “Thou shalt not eat the hyena.” He means, “Thou shalt not be an adulterer, nor a corrupter, nor be like to them that are such.” Wherefore? Because that animal annually changes its sex, and is at one time male, and at another female. Moreover, he has rightly detested the weasel. For he means, “Thou shalt not be like to those whom we hear of as committing wickedness with the mouth, on account of their uncleanness; nor shalt thou be joined to those impure women who commit iniquity with the mouth. For this animal conceives by the mouth.” Moses then issued three doctrines concerning meats with a spiritual significance; but they received them according to fleshly desire, as if he had merely spoken of [literal] meats. David, however, comprehends the knowledge of the three doctrines, and speaks in like manner: “Blessed is the man who hath not walked in the counsel of the ungodly,” even as the fishes [referred to] go in darkness to the depths [of the sea]; “and hath not stood in the way of sinners,” even as those who profess to fear the Lord, but go astray like swine; “and hath not sat in the seat of the scorners,” even as those birds that lie in wait for prey. Take a full and firm grasp of this spiritual knowledge. But Moses says still further, “Ye shall eat every animal that is cloven-footed and ruminant.” What does he mean? [The ruminant animal denotes him] who, on receiving food, recognises Him that nourishes him, and being satisfied by Him, is visibly made glad. Well spake [Moses], having respect to the commandment. What, then, does he mean? That we ought to join ourselves to those that fear the Lord, those who meditate in their heart on the commandment which they have received, those who both utter the judgments of the Lord and observe them, those who know that meditation is a work of gladness, and who ruminate upon the word of the Lord. But what means the cloven-footed? That the righteous man also walks in this world, yet looks forward to the holy state [to come]. Behold how well Moses legislated. But how was it possible for them to understand or comprehend these things? We then, rightly understanding his commandments, explain them as the Lord intended. For this purpose He circumcised our ears and our hearts, that we might understand these things.

_As in this world we have no abiding city, we ought to seek one to come._ He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then,” he continues, “you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, ‘I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.’ Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another’s, nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved.”

_As in this world we have no abiding city, we ought to seek one to come._ He says to me, “You know that you who are the servants of God dwell in a strange land; for your city is far away from this one. If, then,” he continues, “you know your city in which you are to dwell, why do ye here provide lands, and make expensive preparations, and accumulate dwellings and useless buildings? He who makes such preparations for this city cannot return again to his own. Oh foolish, and unstable, and miserable man! Dost thou not understand that all these things belong to another, and are under the power of another? for the lord of this city will say, ‘I do not wish thee to dwell in my city; but depart from this city, because thou obeyest not my laws.’ Thou, therefore, although having fields and houses, and many other things, when cast out by him, what wilt thou do with thy land, and house, and other possessions which thou hast gathered to thyself? For the lord of this country justly says to thee, ‘Either obey my laws or depart from my dominion.’ What, then, dost thou intend to do, having a law in thine own city, on account of thy lands, and the rest of thy possessions? Thou shalt altogether deny thy law, and walk according to the law of this city. See lest it be to thy hurt to deny thy law; for if thou shalt desire to return to thy city, thou wilt not be received, because thou hast denied the law of thy city, but wilt be excluded from it. Have a care, therefore: as one living in a foreign land, make no further preparations for thyself than such merely as may be sufficient; and be ready, when the master of this city shall come to cast thee out for disobeying his law, to leave his city, and to depart to thine own, and to obey thine own law without being exposed to annoyance, but in great joy. Have a care, then, ye who serve the Lord, and have Him in your heart, that ye work the works of God, remembering His commandments and promises which He promised, and believe that He will bring them to pass if His commandments be observed. Instead of lands, therefore, buy afflicted souls, according as each one is able, and visit widows and orphans, and do not overlook them; and spend your wealth and all your preparations, which ye received from the Lord, upon such lands and houses. For to this end did the Master make you rich, that you might perform these services unto Him; and it is much better to purchase such lands, and possessions, and houses, as you will find in your own city, when you come to reside in it. This is a noble and sacred expenditure, attended neither with sorrow nor fear, but with joy. Do not practise the expenditure of the heathen, for it is injurious to you who are the servants of God; but practise an expenditure of your own, in which ye can rejoice; and do not corrupt nor touch what is another’s, nor covet it, for it is an evil thing to covet the goods of other men; but work thine own work, and thou wilt be saved.”