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26 results for "angel"
1. Hebrew Bible, Psalms, 115, 135 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
2. Hebrew Bible, Deuteronomy, 9.10-9.29, 32.15-32.18 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
9.11. "וַיְהִי מִקֵּץ אַרְבָּעִים יוֹם וְאַרְבָּעִים לָיְלָה נָתַן יְהוָה אֵלַי אֶת־שְׁנֵי לֻחֹת הָאֲבָנִים לֻחוֹת הַבְּרִית׃", 9.12. "וַיֹּאמֶר יְהוָה אֵלַי קוּם רֵד מַהֵר מִזֶּה כִּי שִׁחֵת עַמְּךָ אֲשֶׁר הוֹצֵאתָ מִמִּצְרָיִם סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם מַסֵּכָה׃", 9.13. "וַיֹּאמֶר יְהוָה אֵלַי לֵאמֹר רָאִיתִי אֶת־הָעָם הַזֶּה וְהִנֵּה עַם־קְשֵׁה־עֹרֶף הוּא׃", 9.14. "הֶרֶף מִמֶּנִּי וְאַשְׁמִידֵם וְאֶמְחֶה אֶת־שְׁמָם מִתַּחַת הַשָּׁמָיִם וְאֶעֱשֶׂה אוֹתְךָ לְגוֹי־עָצוּם וָרָב מִמֶּנּוּ׃", 9.15. "וָאֵפֶן וָאֵרֵד מִן־הָהָר וְהָהָר בֹּעֵר בָּאֵשׁ וּשְׁנֵי לֻחֹת הַבְּרִית עַל שְׁתֵּי יָדָי׃", 9.16. "וָאֵרֶא וְהִנֵּה חֲטָאתֶם לַיהוָה אֱלֹהֵיכֶם עֲשִׂיתֶם לָכֶם עֵגֶל מַסֵּכָה סַרְתֶּם מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר־צִוָּה יְהוָה אֶתְכֶם׃", 9.17. "וָאֶתְפֹּשׂ בִּשְׁנֵי הַלֻּחֹת וָאַשְׁלִכֵם מֵעַל שְׁתֵּי יָדָי וָאֲשַׁבְּרֵם לְעֵינֵיכֶם׃", 9.18. "וָאֶתְנַפַּל לִפְנֵי יְהוָה כָּרִאשֹׁנָה אַרְבָּעִים יוֹם וְאַרְבָּעִים לַיְלָה לֶחֶם לֹא אָכַלְתִּי וּמַיִם לֹא שָׁתִיתִי עַל כָּל־חַטַּאתְכֶם אֲשֶׁר חֲטָאתֶם לַעֲשׂוֹת הָרַע בְּעֵינֵי יְהוָה לְהַכְעִיסוֹ׃", 9.19. "כִּי יָגֹרְתִּי מִפְּנֵי הָאַף וְהַחֵמָה אֲשֶׁר קָצַף יְהוָה עֲלֵיכֶם לְהַשְׁמִיד אֶתְכֶם וַיִּשְׁמַע יְהוָה אֵלַי גַּם בַּפַּעַם הַהִוא׃", 9.21. "וְאֶת־חַטַּאתְכֶם אֲשֶׁר־עֲשִׂיתֶם אֶת־הָעֵגֶל לָקַחְתִּי וָאֶשְׂרֹף אֹתוֹ בָּאֵשׁ וָאֶכֹּת אֹתוֹ טָחוֹן הֵיטֵב עַד אֲשֶׁר־דַּק לְעָפָר וָאַשְׁלִךְ אֶת־עֲפָרוֹ אֶל־הַנַּחַל הַיֹּרֵד מִן־הָהָר׃", 9.22. "וּבְתַבְעֵרָה וּבְמַסָּה וּבְקִבְרֹת הַתַּאֲוָה מַקְצִפִים הֱיִיתֶם אֶת־יְהוָה׃", 9.23. "וּבִשְׁלֹחַ יְהוָה אֶתְכֶם מִקָּדֵשׁ בַּרְנֵעַ לֵאמֹר עֲלוּ וּרְשׁוּ אֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לָכֶם וַתַּמְרוּ אֶת־פִּי יְהוָה אֱלֹהֵיכֶם וְלֹא הֶאֱמַנְתֶּם לוֹ וְלֹא שְׁמַעְתֶּם בְּקֹלוֹ׃", 9.24. "מַמְרִים הֱיִיתֶם עִם־יְהוָה מִיּוֹם דַּעְתִּי אֶתְכֶם׃", 9.25. "וָאֶתְנַפַּל לִפְנֵי יְהוָה אֵת אַרְבָּעִים הַיּוֹם וְאֶת־אַרְבָּעִים הַלַּיְלָה אֲשֶׁר הִתְנַפָּלְתִּי כִּי־אָמַר יְהוָה לְהַשְׁמִיד אֶתְכֶם׃", 9.26. "וָאֶתְפַּלֵּל אֶל־יְהוָה וָאֹמַר אֲדֹנָי יְהוִה אַל־תַּשְׁחֵת עַמְּךָ וְנַחֲלָתְךָ אֲשֶׁר פָּדִיתָ בְּגָדְלֶךָ אֲשֶׁר־הוֹצֵאתָ מִמִּצְרַיִם בְּיָד חֲזָקָה׃", 9.27. "זְכֹר לַעֲבָדֶיךָ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב אַל־תֵּפֶן אֶל־קְשִׁי הָעָם הַזֶּה וְאֶל־רִשְׁעוֹ וְאֶל־חַטָּאתוֹ׃", 9.28. "פֶּן־יֹאמְרוּ הָאָרֶץ אֲשֶׁר הוֹצֵאתָנוּ מִשָּׁם מִבְּלִי יְכֹלֶת יְהוָה לַהֲבִיאָם אֶל־הָאָרֶץ אֲשֶׁר־דִּבֶּר לָהֶם וּמִשִּׂנְאָתוֹ אוֹתָם הוֹצִיאָם לַהֲמִתָם בַּמִּדְבָּר׃", 9.29. "וְהֵם עַמְּךָ וְנַחֲלָתֶךָ אֲשֶׁר הוֹצֵאתָ בְּכֹחֲךָ הַגָּדֹל וּבִזְרֹעֲךָ הַנְּטוּיָה׃", 32.15. "וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃", 32.16. "יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃", 32.17. "יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃", 32.18. "צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃", 9.10. "And the LORD delivered unto me the two tables of stone written with the finger of God; and on them was written according to all the words, which the LORD spoke with you in the mount out of the midst of the fire in the day of the assembly.", 9.11. "And it came to pass at the end of forty days and forty nights, that the LORD gave me the two tables of stone, even the tables of the covet.", 9.12. "And the LORD said unto me: ‘Arise, get thee down quickly from hence; for thy people that thou hast brought forth out of Egypt have dealt corruptly; they are quickly turned aside out of the way which I commanded them; they have made them a molten image.’", 9.13. "Furthermore the LORD spoke unto me, saying: ‘I have seen this people, and, behold, it is a stiffnecked people;", 9.14. "let Me alone, that I may destroy them, and blot out their name from under heaven; and I will make of thee a nation mightier and greater than they.’", 9.15. "So I turned and came down from the mount, and the mount burned with fire; and the two tables of the covet were in my two hands.", 9.16. "And I looked, and, behold, ye had sinned against the LORD your God; ye had made you a molten calf; ye had turned aside quickly out of the way which the LORD had commanded you.", 9.17. "And I took hold of the two tables, and cast them out of my two hands, and broke them before your eyes.", 9.18. "And I fell down before the LORD, as at the first, forty days and forty nights; I did neither eat bread nor drink water; because of all your sin which ye sinned, in doing that which was evil in the sight of the LORD, to provoke Him.", 9.19. "For I was in dread of the anger and hot displeasure, wherewith the LORD was wroth against you to destroy you. But the LORD hearkened unto me that time also.", 9.20. "Moreover the LORD was very angry with Aaron to have destroyed him; and I prayed for Aaron also the same time.", 9.21. "And I took your sin, the calf which ye had made, and burnt it with fire, and beat it in pieces, grinding it very small, until it was as fine as dust; and I cast the dust thereof into the brook that descended out of the mount.—", 9.22. "And at Taberah, and at Massah, and at Kibroth-hattaavah, ye made the LORD wroth.", 9.23. "And when the LORD sent you from Kadesh-barnea, saying: ‘Go up and possess the land which I have given you’; then ye rebelled against the commandment of the LORD your God, and ye believed Him not, nor hearkened to His voice.", 9.24. "Ye have been rebellious against the LORD from the day that I knew you.—", 9.25. "So I fell down before the LORD the forty days and forty nights that I fell down; because the LORD had said He would destroy you.", 9.26. "And I prayed unto the LORD, and said: ‘O Lord GOD, destroy not Thy people and Thine inheritance, that Thou hast redeemed through Thy greatness, that Thou hast brought forth out of Egypt with a mighty hand.", 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;", 9.28. "lest the land whence Thou broughtest us out say: Because the LORD was not able to bring them into the land which He promised unto them, and because He hated them, He hath brought them out to slay them in the wilderness.", 9.29. "Yet they are Thy people and Thine inheritance, that Thou didst bring out by Thy great power and by Thy outstretched arm.’", 32.15. "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.", 32.16. "They roused Him to jealousy with strange gods, With abominations did they provoke Him.", 32.17. "They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not.", 32.18. "of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. .",
3. Hebrew Bible, Exodus, 33, 32 (9th cent. BCE - 3rd cent. BCE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
4. Hebrew Bible, Judges, 8.22-8.28 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
8.22. "וַיֹּאמְרוּ אִישׁ־יִשְׂרָאֵל אֶל־גִּדְעוֹן מְשָׁל־בָּנוּ גַּם־אַתָּה גַּם־בִּנְךָ גַּם בֶּן־בְּנֶךָ כִּי הוֹשַׁעְתָּנוּ מִיַּד מִדְיָן׃", 8.23. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן לֹא־אֶמְשֹׁל אֲנִי בָּכֶם וְלֹא־יִמְשֹׁל בְּנִי בָּכֶם יְהוָה יִמְשֹׁל בָּכֶם׃", 8.24. "וַיֹּאמֶר אֲלֵהֶם גִּדְעוֹן אֶשְׁאֲלָה מִכֶּם שְׁאֵלָה וּתְנוּ־לִי אִישׁ נֶזֶם שְׁלָלוֹ כִּי־נִזְמֵי זָהָב לָהֶם כִּי יִשְׁמְעֵאלִים הֵם׃", 8.25. "וַיֹּאמְרוּ נָתוֹן נִתֵּן וַיִּפְרְשׂוּ אֶת־הַשִּׂמְלָה וַיַּשְׁלִיכוּ שָׁמָּה אִישׁ נֶזֶם שְׁלָלוֹ׃", 8.26. "וַיְהִי מִשְׁקַל נִזְמֵי הַזָּהָב אֲשֶׁר שָׁאָל אֶלֶף וּשְׁבַע־מֵאוֹת זָהָב לְבַד מִן־הַשַּׂהֲרֹנִים וְהַנְּטִפוֹת וּבִגְדֵי הָאַרְגָּמָן שֶׁעַל מַלְכֵי מִדְיָן וּלְבַד מִן־הָעֲנָקוֹת אֲשֶׁר בְּצַוְּארֵי גְמַלֵּיהֶם׃", 8.27. "וַיַּעַשׂ אוֹתוֹ גִדְעוֹן לְאֵפוֹד וַיַּצֵּג אוֹתוֹ בְעִירוֹ בְּעָפְרָה וַיִּזְנוּ כָל־יִשְׂרָאֵל אַחֲרָיו שָׁם וַיְהִי לְגִדְעוֹן וּלְבֵיתוֹ לְמוֹקֵשׁ׃", 8.28. "וַיִּכָּנַע מִדְיָן לִפְנֵי בְּנֵי יִשְׂרָאֵל וְלֹא יָסְפוּ לָשֵׂאת רֹאשָׁם וַתִּשְׁקֹט הָאָרֶץ אַרְבָּעִים שָׁנָה בִּימֵי גִדְעוֹן׃", 8.22. "Then the men of Yisra᾽el said to Gid῾on, Rule thou over us, both thou, and thy son, and thy son’s son also: for thou hast delivered us from the hand of Midyan.", 8.23. "And Gid῾on said to them, I will not rule over you, neither shall my son rule over you: the Lord shall rule over you.", 8.24. "And Gid῾on said to them, I would make a request of you, that you would give me every man the earrings of his spoil. (For they had golden earrings, because they were Yishme᾽elim.)", 8.25. "And they answered, We will willingly give them. And they spread a garment, and did cast on it every man the earrings of his spoil.", 8.26. "And the weight of the golden earrings that he requested was one thousand seven hundred shekels of gold: besides the crescents, and the eardrops, and the purple garments that were on the kings of Midyan, and besides the chains that were about their camels’ necks.", 8.27. "And Gid῾on made an efod of this, and put it in his city, even in ῾ofra: and all Yisra᾽el went astray there after it: which thing became a snare to Gid῾on, and to his house.", 8.28. "Thus was Midyan subdued before the children of Yisra᾽el, so that they lifted up their heads no more. And the country was in quietness for forty years in the days of Gid῾on.",
5. Hebrew Bible, 1 Kings, 12.25-12.30 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
12.25. "וַיִּבֶן יָרָבְעָם אֶת־שְׁכֶם בְּהַר אֶפְרַיִם וַיֵּשֶׁב בָּהּ וַיֵּצֵא מִשָּׁם וַיִּבֶן אֶת־פְּנוּאֵל׃", 12.26. "וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ עַתָּה תָּשׁוּב הַמַּמְלָכָה לְבֵית דָּוִד׃", 12.27. "אִם־יַעֲלֶה הָעָם הַזֶּה לַעֲשׂוֹת זְבָחִים בְּבֵית־יְהוָה בִּירוּשָׁלִַם וְשָׁב לֵב הָעָם הַזֶּה אֶל־אֲדֹנֵיהֶם אֶל־רְחַבְעָם מֶלֶךְ יְהוּדָה וַהֲרָגֻנִי וְשָׁבוּ אֶל־רְחַבְעָם מֶלֶךְ־יְהוּדָה׃", 12.28. "וַיִּוָּעַץ הַמֶּלֶךְ וַיַּעַשׂ שְׁנֵי עֶגְלֵי זָהָב וַיֹּאמֶר אֲלֵהֶם רַב־לָכֶם מֵעֲלוֹת יְרוּשָׁלִַם הִנֵּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃", 12.29. "וַיָּשֶׂם אֶת־הָאֶחָד בְּבֵית־אֵל וְאֶת־הָאֶחָד נָתַן בְּדָן׃", 12.25. "Then Jeroboam built Shechem in the hill-country of Ephraim, and dwelt therein; and he went out from thence, and built Penuel.", 12.26. "And Jeroboam said in his heart: ‘Now will the kingdom return to the house of David.", 12.27. "If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then will the heart of this people turn back unto their lord, even unto Rehoboam king of Judah; and they will kill me, and return to Rehoboam king of Judah.’", 12.28. "Whereupon the king took counsel, and made two calves of gold; and he said unto them: ‘Ye have gone up long enough to Jerusalem; behold thy gods, O Israel, which brought thee up out of the land of Egypt.’", 12.29. "And he set the one in Beth-el, and the other put he in Dan.", 12.30. "And this thing became a sin; for the people went to worship before the one, even unto Dan.",
6. Hebrew Bible, Habakkuk, 2 (8th cent. BCE - 6th cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
7. Hebrew Bible, Jeremiah, 10.5 (8th cent. BCE - 5th cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 24
10.5. "כְּתֹמֶר מִקְשָׁה הֵמָּה וְלֹא יְדַבֵּרוּ נָשׂוֹא יִנָּשׂוּא כִּי לֹא יִצְעָדוּ אַל־תִּירְאוּ מֵהֶם כִּי־לֹא יָרֵעוּ וְגַם־הֵיטֵיב אֵין אוֹתָם׃", 10.5. "They are like a pillar in a garden of cucumbers, and speak not; They must needs be borne, because they cannot go. Be not afraid of them, for they cannot do evil, Neither is it in them to do good.",
8. Septuagint, Epistle of Jeremiah \ Epistula Jeremiae, 10-12, 15-18, 20-23, 25-29, 31-38, 4, 41, 43, 45-46, 48-49, 53-54, 56-58, 6, 60-69, 7-9, 40 (6th cent. BCE - 2nd cent. BCE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 24
9. Hyperides, Pro Euxenippo, 16 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
10. Demosthenes, Orations, 43.71 (4th cent. BCE - 4th cent. BCE)  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
11. Anon., 1 Enoch, 19 (3rd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
19. And Uriel said to me: 'Here shall stand the angels who have connected themselves with women, and their spirits assuming many different forms are defiling mankind and shall lead them astray into sacrificing to demons as gods, (here shall they stand,) till the day of the great judgement in,which they shall be judged till they are made an end of. And the women also of the angels who",went astray shall become sirens.' And I, Enoch, alone saw the vision, the ends of all things: and no man shall see as I have seen.
12. Anon., Jubilees, 1 (2nd cent. BCE - 2nd cent. BCE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 12
13. Philo of Alexandria, On The Life of Moses, 1.112-1.133 (1st cent. BCE - 1st cent. CE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 21
1.112. for what can be more insignificant than a louse? And yet it was so powerful that all Egypt fainted under the host of them, and was compelled to cry out, that "this is the anger of God." For all the earth put together, from one end to the other, could not withstand the hand of God, no nor all the universe. 1.113. Such then were the chastisements which were inflicted by the agency of the brother of Moses. But those in which Moses himself was the minister, and from what parts of nature they were derived, must be next considered. Now next after the earth and the water, the air and the heaven, which are the purest portions of the essences of the universe, succeeded them as the medium of the correction of the Egyptians: and of this correction Moses was the minister; 1.114. and first of all he began to operate upon the air. For Egypt almost alone, if you except those countries which lie to the south of the equator, never is subject to that one of the seasons of the year which is called winter, perhaps, as some say, from the fact of its not being at any great distance from the torrid zone, since the essence of fire flows from that quarter in an invisible manner, and scorches everything all around, or perhaps it is because the river overflows at the time of the summer solstice, and so consumes all the clouds before they can collect for winter; 1.115. for the river begins to rise at the beginning of the summer, and to fall towards the end of summer; during which period the etesian gales increase in violence blowing from a direction opposite to the mouths of the Nile, and by which it is prevented from flowing freely into the sea, and by the violence of which winds, the sea itself is also raised to a considerable height, and erects vast waves like a long wall, and so the river is agitated within the country. And then when the two streams meet together, the river descending from its sources above, and the waters which ought to escape abroad being turned back by the beating of the sea, and not being able to extend their breadth, for the banks on each side of the river confine its streams, the river, as is natural, rises to a height, and breaks its bounds; 1.116. perhaps also it does so because it was superfluous for winter to occur in Egypt; for the object for which showers of rain are usually serviceable, is in this instance provided for by the river which overflows the fields, and turns them into one vast lake, to make them productive of the annual crops; 1.117. but nature does not expend her powers to no purpose when they are not wanted, so as to provide rain for a land which does not require it, but it rejoices in the variety and diversity of scientific operations, and arranges the harmony of the universe from a number of opposite qualities. And for this reason it supplies the benefits which are derivable from water, to some countries, by bestowing it on them from above, namely from heaven, and to others it gives it from below by means of springs and rivers; 1.118. though then the land was thus arranged, and enjoyed spring during the winter solstice, and since it is only the parts along the seacoasts that are ever moistened with a few drops of rain, and since the country beyond Memphis, where the palace of the king of Egypt is, does never even see snow at all; now, on the contrary, the air suddenly assumed a new appearance, so that all the things which are seen in the most stormy and wintry countries, come upon it all together; abundance of rain, and torrents of dense and ceaseless hail, and heavy winds met together and beat against one another with violence; and the clouds burst, and there were incessant lightnings, and thunders, and continued roarings, and flashes which made a most wonderful and fearful appearance. For though the lightning and the thunderbolts penetrated and descended through the hail, being quite a contrary substance, still they did not melt it, nor were the flashes extinguished by it, but they remained as they were before, and ran up and down in long lines, and even preserved the hail. 1.119. And not only did the excessive violence of the storm drive all the inhabitants to excessive despair, but the unprecedented character of the visitation tended likewise to the same point. For they believed, as was indeed the case, that all these novel and fearful calamities were caused by the divine anger, the air having assumed a novel appearance, such as it had never worn before, to the destruction and overthrow of all trees and fruits, by which also great numbers of animals were destroyed, some in consequence of the exceeding cold, others though the weight of the hail which fell upon them, as if they had been stoned, while some again were destroyed by the fire of the lightning. And some remained half consumed, bearing the marks of the wounds caused by the thunderbolts, for the admonition and warning of all who saw them. 1.120. And when this evil had abated, and when the king and his court had again resumed their confidence, Moses stretched forth his rod into the air, at the command of God. And then a south wind of an uncommon violence set in, which increased in intensity and vehemence the whole of that day and night, being of itself a very great affliction; for it is a drying wind, causing headaches, and terrible to bear, calculated to cause grief, and terror, and perplexity in Egypt above all countries, inasmuch as it lies to the south, in which part of the heaven the revolutions of the light-giving stars take place, so that whenever that wind is set in motion, the light of the sun and its fire is driven in that direction and scorches up every thing. 1.121. And with this wind a countless number of animals was brought over the land, animals destroying all plants, locusts, which devoured every thing incessantly like a stream, consuming all that the thunderstorms and the hail had left, so that there was not a green shoot seen any longer in all that vast country. 1.122. And then at length the men in authority came, though late, to an accurate perception of the evils that had come upon them, and came and said to the king, "How long wilt thou refuse to permit the men to depart? Dost thou not understand, from what has already taken place, that Egypt is destroyed?" And he agreed to all they said, yielding as far as appearances went at least; but again, when the evil was abated at the prayer of Moses, the wind came from the sea side, and took up the locusts and scattered them. 1.123. And when they had been completely dispersed, and when the king was again obstinate respecting the allowing the nation to depart, a greater evil than the former ones was descended upon him. For while it was bright daylight, on a sudden, a thick darkness overspread the land, as if an eclipse of the sun more complete than any common one had taken place. And it continued with a long series of clouds and impenetrable density, all the course of the sun's rays being cut off by the massive thickness of the veil which was interposed, so that day did not at all differ from night. For what indeed did it resemble, but one very long night equal in length to three days and an equal number of nights? 1.124. And at this time they say that some persons threw themselves on their beds, and did not venture to rise up, and that some, when any of the necessities of nature overtook them, could only move with difficulty by feeling their way along the walls or whatever else they could lay hold of, like so many blind men; for even the light of the fire lit for necessary uses was either extinguished by the violence of the storm, or else it was made invisible and overwhelmed by the density of the darkness, so that that most indispensable of all the external senses, namely, sight, though unimpaired, was deprived of its office, not being able to discern any thing, and all the other senses were overthrown like subjects, the leader having fallen down. 1.125. For neither was any one able to speak or to hear, nor could any one venture to take food, but they lay themselves down in quiet and hunger, not exercising any of the outward senses, but being wholly overwhelmed by the affliction, till Moses again had compassion on them, and besought God in their behalf. And he restored fine weather, and produced light instead of darkness, and day instead of night. 1.126. Such, they say, were the punishments inflicted by the agency of Moses alone, the plague, namely, of hail and thunderstorms, the plague of locusts, and the plague of darkness, which rejected every imaginable description of light. Then he himself and his brother brought on one together, which I shall proceed to relate. 1.127. At the command of God they both took up ashes from the furnace in their hands, which Moses on his part sprinkled in the air. Then a dust arose on a sudden, and produced a terrible, and most painful, and incurable ulceration over the whole skin both of man and of the brute beasts; and immediately their bodies became swollen with the pustules, having blisters all over them full of matter which any one might have supposed were burning underneath and ready to burst; 1.128. and the men were, as was natural, oppressed with pain and excessive agony from the ulceration and inflammation, and they suffered in their souls even more than in their bodies, being wholly exhausted with anguish. For there was one vast uninterrupted sore to be seen from head to foot, those which covered any particular part of any separate limb spreading so as to become confused into one huge ulcer; until again, at the supplication of the lawgiver, which he made on behalf of the sufferers, the disease became more tolerable. 1.129. Therefore, in this instance the two brothers afforded the Egyptians this warning in unison, and very properly; the brother of Moses acting by means of the dust which rose up, since to him had been committed the superintendence of the things which proceeded from the earth; and Moses, by means of the air which was thus changed for the affliction of the inhabitants, and his ministrations were assigned to the afflictions to be cause by the air and by the heaven. 1.130. The remaining punishments are three in number, and they were inflicted by God himself without any agency or ministration of man, each of which I will now proceed to relate as well I can. The first is that which was inflicted by means of that animal which is the boldest in all nature, namely, the dog-fly (kynomuia 1.131. And so the dog-fly, having derived boldness from both these animals, is a biting and treacherous creature; for it shoots in from a distance with a whizzing sound like an arrow; and when it has reached its mark it sticks very closely with great force. 1.132. But at this time its attack was prompted by God, so that its treachery and hostility were redoubled, since it not only displayed all its own natural covetousness, but also all that eagerness which it derived from the divine providence which went it forth, and armed it and excited it to acts of valour against the natives. 1.133. And after the dog-fly there followed another punishment unconnected with any human agency, namely, the mortality among the cattle; for all the herds of oxen, and flocks of goats, and vast flocks of sheep, and all the beasts of burden, and all other domestic animals of every kind died in one day in a body, as if by some agreement or at some given signal; foreshowing the destruction of human beings which was about to take place a short time afterwards as in a pestilential disease; for the sudden destruction of irrational animals is said to be an ordinary prelude to pestilential diseases.
14. New Testament, 1 Corinthians, 2.10-2.16, 3.1-3.4, 6.1-6.2, 15.24-15.28, 15.50 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 14
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. 2.14. ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ πνεύματος τοῦ θεοῦ, μωρία γὰρ αὐτῷ ἐστίν, καὶ οὐ δύναται γνῶναι, ὅτι πνευματικῶς ἀνακρίνεται· 2.15. ὁ δὲ πνευματικὸς ἀνακρίνει μὲν πάντα, αὐτὸς δὲ ὑπʼ οὐδενὸς ἀνακρίνεται. 2.16. τίςγὰρἔγνω νοῦν Κυρίου, ὃς συνβιβάσει αὐτόν;ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν. 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; 3.4. ὅταν γὰρ λέγῃ τις Ἐγὼ μέν εἰμι Παύλου, ἕτερος δέ Ἐγὼ Ἀπολλώ, οὐκ ἄνθρωποί ἐστε; 6.1. Τολμᾷ τις ὑμῶν πρᾶγμα ἔχων πρὸς τὸν ἕτερον κρίνεσθαι ἐπὶ τῶν ἀδίκων, καὶ οὐχὶ ἐπὶ τῶν ἁγίων; 6.2. ἢ οὐκ οἴδατε ὅτι οἱ ἅγιοι τὸν κόσμον κρινοῦσιν; καὶ εἰ ἐν ὑμῖν κρίνεται ὁ κόσμος, ἀνάξιοί ἐστε κριτηρίων ἐλαχίστων; 15.24. εἶτα τὸ τέλος, ὅταν παραδιδῷ τὴν βασιλείαν τῷ θεῷ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν, 15.25. δεῖ γὰρ αὐτὸν βασιλεύεινἄχρι οὗθῇπάνταςτοὺς ἐχθροὺς ὑπὸ τοὺς πόδαςαὐτοῦ. 15.26. ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, 15.27. πάνταγὰρὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ.ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῷ τὰ πάντα. 15.28. ὅταν δὲ ὑποταγῇ αὐτῷ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα, ἵνα ᾖ ὁ θεὸς πάντα ἐν πᾶσιν. 15.50. Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ. 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. 2.14. 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. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. "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? 3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
15. New Testament, 1 Thessalonians, 4.17, 5.10 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 13
4.17. ἔπειτα ἡμεῖς οἱ ζῶντες οἱ περιλειπόμενοι ἅμα σὺν αὐτοῖς ἁρπαγησόμεθα ἐν νεφέλαις εἰς ἀπάντησιν τοῦ κυρίου εἰς ἀέρα· καὶ οὕτως πάντοτε σὺν κυρίῳ ἐσόμεθα. 5.10. τοῦ ἀποθανόντος περὶ ἡμῶν ἵνα εἴτε γρηγορῶμεν εἴτε καθεύδωμεν ἅμα σὺν αὐτῷ ζήσωμεν. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
16. New Testament, Galatians, 2.15-2.21, 4.1-4.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 12, 14, 21
2.15. Ἡμεῖς φύσει Ἰουδαῖοι καὶ οὐκ ἐξ ἐθνῶν ἁμαρτωλοί, 2.16. εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου ἐὰν μὴ διὰ πίστεως Χριστοῦ Ἰησοῦ, καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν, ἵνα δικαιωθῶμεν ἐκ πίστεως Χριστοῦ καὶ οὐκ ἐξ ἔργων νόμου, ὅτι ἐξ ἔργων νόμουοὐ δικαιωθήσεται πᾶσα σάρξ. 2.17. εἰ δὲ ζητοῦντες δικαιωθῆναι ἐν Χριστῷ εὑρέθημεν καὶ αὐτοὶ ἁμαρτωλοί, ἆρα Χριστὸς ἁμαρτίας διάκονος; μὴ γένοιτο· 2.18. εἰ γὰρ ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ, παραβάτην ἐμαυτὸν συνιστάνω. 2.19. ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· 2.20. ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. 2.21. Οὐκ ἀθετῶ τὴν χάριν τοῦ θεοῦ· εἰ γὰρ διὰ νόμου δικαιοσύνη, ἄρα Χριστὸς δωρεὰν ἀπέθανεν. 4.1. Λέγω δέ, ἐφʼ ὅσον χρόνον ὁ κληρονόμος νήπιός ἐστιν, οὐδὲν διαφέρει δούλου κύριος πάντων ὤν, 4.2. ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους ἄχρι τῆς προθεσμίας τοῦ πατρός. 4.3. οὕτως καὶ ἡμεῖς, ὅτε ἦμεν νήπιοι, ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι· 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. 4.8. Ἀλλὰ τότε μὲν οὐκ εἰδότες θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσι θεοῖς· 4.9. νῦν δὲ γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεῦσαι θέλετε; 4.10. ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς. 4.11. φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς. 2.15. "We, being Jews by nature, and not Gentile sinners, 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 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. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you.
17. New Testament, Philippians, 2.5-2.11 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 13
2.5. τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ, 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. 2.5. Have this in your mind, which was also in Christ Jesus, 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.
18. New Testament, Romans, 2.6-2.10, 8.34-8.39, 10.6-10.7 (1st cent. CE - 1st cent. CE)  Tagged with subjects: •nan Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 11, 12, 13
2.6. ὃςἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·. 2.7. τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον· 2.8. τοῖς δὲ ἐξ ἐριθίας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός, 2.9. θλίψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος· 2.10. δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι· 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. 10.6. ἡ δὲ ἐκ πίστεως δικαιοσύνη οὕτως λέγειΜὴ εἴπῃςἐν τῇ καρδίᾳ σουΤίς ἀναβήσεται εἰς τὸν οὐρανόν;τοῦτʼ ἔστιν Χριστὸν καταγαγεῖν· 10.7. ἤΤίς καταβήσεται εἰς τὴν ἄβυσσον;τοῦτʼ ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. 2.6. who "will pay back to everyone according to their works:" 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 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. 10.6. 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); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.)"
19. Epigraphy, Seg, 54.214  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
20. Epigraphy, Ig Ii2, 2501  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
21. Epigraphy, Ig I , 78, 84, 420  Tagged with subjects: •nan Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
22. Photius, Bibliotheca (Library, Bibl.), a ... d\n0 15. δημοτελῆ καὶ δημοτικὰ ἱερά ... δημοτελῆ καὶ δημοτικὰ ἱερά\n\n[1 rows x 4 columns]  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
23. Harpocration, Lex., None  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
24. Epigraphy, Kirchner And Dow 1937, 9  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139
25. Dead Sea Scrolls, 1Q34Bis, None  Tagged with subjects: •angel (angelos) Found in books: Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 24
26. Epigraphy, Ngsl, 1  Tagged with subjects: •angelos (eponymous hero of angele) Found in books: Papazarkadas (2011), Sacred and Public Land in Ancient Athens, 139