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Tiresias: The Ancient Mediterranean Religions Source Database



7289
Justin, Dialogue With Trypho, 35.5-35.6
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Intertexts (texts cited often on the same page as the searched text):

30 results
1. Hebrew Bible, Genesis, 22.6 (9th cent. BCE - 3rd cent. BCE)

22.6. וַיִּקַּח אַבְרָהָם אֶת־עֲצֵי הָעֹלָה וַיָּשֶׂם עַל־יִצְחָק בְּנוֹ וַיִּקַּח בְּיָדוֹ אֶת־הָאֵשׁ וְאֶת־הַמַּאֲכֶלֶת וַיֵּלְכוּ שְׁנֵיהֶם יַחְדָּו׃ 22.6. And Abraham took the wood of the burnt-offering, and laid it upon Isaac his son; and he took in his hand the fire and the knife; and they went both of them together."
2. Hebrew Bible, Numbers, 6.1-6.21 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃ 6.1. And the LORD spoke unto Moses, saying:" 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD," 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried." 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone." 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long." 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body." 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head." 6.8. All the days of his Naziriteship he is holy unto the LORD." 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it." 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting." 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day." 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. ." 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;" 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings," 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings." 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering." 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof." 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings." 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head." 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine." 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship."
3. Hebrew Bible, Psalms, 21.17 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Judges, 13.4-13.5 (8th cent. BCE - 5th cent. BCE)

13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:" 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim."
5. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

6. Anon., Jubilees, 2.13-2.14, 6.1-6.3, 17.3, 18.9-18.11 (2nd cent. BCE - 2nd cent. BCE)

2.13. and all the lakes, and all the dew of the earth, and the seed which is sown, and all sprouting things, and fruit-bearing trees, and trees of the wood, and the garden of Eden, in Eden, and all (plants after their kind). 2.14. These four great works God created on the third day. 6.1. And on the new moon of the third month he went forth from the ark, and built an altar on that mountain. 6.2. And he made atonement for the earth, and took a kid and made atonement by its blood for all the guilt of the earth; for everything that had been on it had been destroyed, save those that were in the ark with Noah. 6.3. And he placed the fat thereof on the altar, and he took an ox, and a goat, and a sheep and kids, and salt, and a turtle-dove, and the young of a dove 17.3. and Abraham rejoiced and blessed God because he had seen his sons and had not died childless. 18.9. and stretched forth his hand to take the knife to slay Isaac his son.
7. Hebrew Bible, Daniel, 9.27 (2nd cent. BCE - 2nd cent. BCE)

9.27. וְהִגְבִּיר בְּרִית לָרַבִּים שָׁבוּעַ אֶחָד וַחֲצִי הַשָּׁבוּעַ יַשְׁבִּית זֶבַח וּמִנְחָה וְעַל כְּנַף שִׁקּוּצִים מְשֹׁמֵם וְעַד־כָּלָה וְנֶחֱרָצָה תִּתַּךְ עַל־שֹׁמֵם׃ 9.27. And he shall make a firm covet with many for one week; and for half of the week he shall cause the sacrifice and the offering to cease; and upon the wing of detestable things shall be that which causeth appalment; and that until the extermination wholly determined be poured out upon that which causeth appalment.’"
8. New Testament, 1 John, 2.18 (1st cent. CE - 1st cent. CE)

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.
9. New Testament, 1 Corinthians, 10.32, 11.18-11.19, 14.34 (1st cent. CE - 1st cent. CE)

10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 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. 14.34. 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.
10. New Testament, 1 Timothy, 4.1-4.3, 6.20 (1st cent. CE - 1st cent. CE)

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. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
11. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

12. New Testament, 2 Corinthians, 11.14 (1st cent. CE - 1st cent. CE)

13. New Testament, Apocalypse, 2.2, 2.14 (1st cent. CE - 1st cent. CE)

2.2. I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
14. New Testament, Romans, 7.6, 10.20 (1st cent. CE - 1st cent. CE)

7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 10.20. 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.
15. New Testament, Titus, 1.16, 3.10-3.11 (1st cent. CE - 1st cent. CE)

1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
16. New Testament, John, 14.6, 14.16, 14.26, 15.26, 16.7 (1st cent. CE - 1st cent. CE)

14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.
17. New Testament, Luke, 14.20 (1st cent. CE - 1st cent. CE)

14.20. Another said, 'I have married a wife, and therefore I can't come.'
18. New Testament, Mark, 12.1-12.12 (1st cent. CE - 1st cent. CE)

12.1. He began to speak to them in parables. "A man planted a vineyard, put a hedge around it, dug a pit for the winepress, built a tower, rented it out to a farmer, and went into another country. 12.2. When it was time, he sent a servant to the farmer to get from the farmer his share of the fruit of the vineyard. 12.3. They took him, beat him, and sent him away empty. 12.4. Again, he sent another servant to them; and they threw stones at him, wounded him in the head, and sent him away shamefully treated. 12.5. Again he sent another; and they killed him; and many others, beating some, and killing some. 12.6. Therefore still having one, his beloved son, he sent him last to them, saying, 'They will respect my son.' 12.7. But those farmers said among themselves, 'This is the heir. Come, let's kill him, and the inheritance will be ours.' 12.8. They took him, killed him, and cast him out of the vineyard. 12.9. What therefore will the lord of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 12.10. Haven't you even read this Scripture: 'The stone which the builders rejected, The same was made the head of the corner. 12.11. This was from the Lord, It is marvelous in our eyes'? 12.12. They tried to seize him, but they feared the multitude; for they perceived that he spoke the parable against them. They left him, and went away.
19. New Testament, Matthew, 7.15-7.19, 7.21-7.23, 8.11-8.12, 12.44-12.45, 15.8-15.9, 21.43, 24.4-24.5, 24.29, 25.41 (1st cent. CE - 1st cent. CE)

7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 12.44. Then he says, 'I will return into my house from which I came out,' and when he has come back, he finds it empty, swept, and put in order. 12.45. Then he goes, and takes with himself seven other spirits more evil than he is, and they enter in and dwell there. The last state of that man becomes worse than the first. Even so will it be also to this evil generation. 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.' 21.43. Therefore I tell you, the Kingdom of God will be taken away from you, and will be given to a nation bringing forth its fruits. 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels;
20. Anon., Marytrdom of Polycarp, 10.1 (2nd cent. CE - 2nd cent. CE)

10.1. 1 But when he persisted again, and said: "Swear by the genius of Caesar," he answered him: "If you vainly suppose that I will swear by the genius of Caesar, as you say, and pretend that you are ignorant who I am, listen plainly: I am a Christian. And if you wish to learn the doctrine of Christianity fix a day and listen.
21. Anon., Genesis Rabba, 56.2 (2nd cent. CE - 5th cent. CE)

56.2. אָמַר לְיִצְחָק, בְּנִי, רוֹאֶה אַתָּה מַה שֶּׁאֲנִי רוֹאֶה, אָמַר לוֹ הֵן. אָמַר לִשְׁנֵי נְעָרָיו, רוֹאִים אַתֶּם מַה שֶּׁאֲנִי רוֹאֶה, אָמְרוּ לוֹ לַאו. אָמַר הוֹאִיל וַחֲמוֹר אֵינוֹ רוֹאֶה וְאַתֶּם אֵין אַתֶּם רוֹאִים (בראשית כב, ה): שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר. וּמִנַּיִין שֶׁהָעֲבָדִים דּוֹמִין לִבְהֵמָה, מֵהָכָא, שְׁבוּ לָכֶם פֹּה עִם הַחֲמוֹר, עַם הַחֲמוֹר. רַבָּנָן מַיְתֵי לֵיהּ מֵהָכָא מִמַּתַּן תּוֹרָה, שֶׁנֶּאֱמַר (שמות כ, ט י): שֵׁשֶׁת יָמִים תַּעֲבֹד וְעָשִׂיתָ כָּל מְלַאכְתֶּךָ וגו' אַתָּה וּבִנְךָ וּבִתֶּךָ וְעַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ, אָמַר רַבִּי יִצְחָק עָתִיד הַמָּקוֹם לִרָחֵק מִבְּעָלָיו, וּלְעוֹלָם, תַּלְמוּד לוֹמַר (תהלים קלב, יד): זֹאת מְנוּחָתִי עֲדֵי עַד פֹּה אֵשֵׁב, לִכְשֶׁיָּבוֹא אוֹתוֹ שֶׁכָּתוּב בּוֹ (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר. (בראשית כב, ה): וַאֲנִי וְהַנַּעַר נֵלְכָה עַד כֹּה, אָמַר רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי נֵלֵךְ וְנִרְאֶה מַה יִּהְיֶה בְּסוֹפוֹ שֶׁל כֹּה. (בראשית כב, ה): וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם, בִּשְֹּׂרוֹ שֶׁהוּא חוֹזֵר מֵהַר הַמּוֹרִיָה בְּשָׁלוֹם. אָמַר רַבִּי יִצְחָק הַכֹּל בִּזְכוּת הִשְׁתַּחֲוָיָה, וְאַבְרָהָם לֹא חָזַר מֵהַר הַמּוֹרִיָּה בְּשָׁלוֹם אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, וְנִשְׁתַּחֲוֶה וְנָשׁוּבָה אֲלֵיכֶם. יִשְׂרָאֵל לֹא נִגְאֲלוּ אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות ד, לא): וַיַּאֲמֵן הָעָם וגו' וַיִקְדּוּ וַיִּשְׁתַּחֲווּ. הַתּוֹרָה לֹא נִתְּנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמות כד, א): וְהִשְׁתַּחֲוִיתֶם מֵרָחֹק. חַנָּה לֹא נִפְקְדָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (שמואל א א, כח): וַיִּשְׁתַּחוּ שָׁם לַה': הַגָּלֻיּוֹת אֵינָן מִתְכַּנְסוֹת אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (ישעיה כז, יג): וְהָיָה בַּיּוֹם הַהוּא יִתָּקַע בְּשׁוֹפָר גָּדוֹל וגו' וְהִשְׁתַּחֲווּ לַה' בְּהַר הַקֹּדֶשׁ בִּירוּשָׁלַיִם. בֵּית הַמִּקְדָּשׁ לֹא נִבְנָה אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צט, ט): רוֹמְמוּ ה' אֱלֹהֵינוּ וְהִשְׁתַּחֲווּ לְהַר קָדְשׁוֹ. הַמֵּתִים אֵינָן חַיִּין אֶלָּא בִּזְכוּת הִשְׁתַּחֲוָיָה, שֶׁנֶּאֱמַר (תהלים צה, ו): בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי ה' עֹשֵׂנוּ. 56.2. He then said to him [Itzchak]: ‘Itzchak, my son do you what I see?’ ‘Yes,’ he replied. He said to his two servants: ‘Do you see what I see?’ ‘No,’ they answered. ‘Since you do not see it, “stay here with the donkey,” (Gen. 22:5), he bade them, because you are like the donkey, it follows that slaves are like cattle. The Rabbis proved [it from this verse spoken at] the Revelation: Six days you shall labor, and do all your work … you, nor your daughter, nor your man-servant, nor your maid-servant, nor your cattle (Ex. 20:10). R. Itzchak said: This place shall one day be alienated from its Owner. For ever? [No], for it is stated, “This is My resting-place forever; here will I dwell for I have desired it” (Ps. 132:14) — when he comes of whom it is written, “Lowly, and riding upon a donkey” (Zech. 1:9). “And I and the lad will go just there” — Ad Koh. Said R. Joshua b. Levi: We will go and see what is to be the eventual outcome of Koh. “And we will worship, and we will come back to you.” He informed him [through these words] that he [Itzchak] would return safely from Mount Moriah. R. Itzchak said: Everything happened as a reward for worshipping. Abraham returned in peace from Mount Moriah only as a reward for worshipping. “And we will worship, and we will come back to you.” Israel were redeemed only as a reward for worshipping: “And the people believed … then they bowed their heads and worshipped” (Ex. 4:31). The Torah was given only as a reward for worshipping: “And worship y’all afar off” (Ex. 24:1). Hannah was remembered only as a reward for worshipping: “And they worshipped before the Lord” (I Sam. 1:19). The exiles will be reassembled only as a reward for worshipping: “And it shall come to pass in that day, that a great horn shall be blown; and they shall come that were lost … and that were dispersed … and they shall worship Ad-nai in the holy mountain at Jerusalem” (Isa. 27:13). The Temple was built only as a reward for worshipping: “Exalt y’all Ad-nai our God, and worship at His holy mountain” (Ps. 99:9). The dead will come to life again only as a reward for worshipping: “O come, let us worship and bend the knee; let us kneel before Ad-nai our Maker (Ps 95:6)."
22. Irenaeus, Refutation of All Heresies, 1.6.3, 1.24.5, 1.27, 1.27.2, 2.1.2, 2.14.5, 4.9.3, 4.26.1 (2nd cent. CE - 3rd cent. CE)

23. Justin, First Apology, 1.26, 7.3, 16.8-16.14, 26.1, 26.5 (2nd cent. CE - 2nd cent. CE)

24. Justin, Dialogue With Trypho, 2.1-2.2, 11.5, 17.1, 34.7, 35.3-35.4, 35.6, 76.3, 80.2-80.5, 100.3, 120.2 (2nd cent. CE - 2nd cent. CE)

25. Lucian, The Passing of Peregrinus, 13-14, 12 (2nd cent. CE - 2nd cent. CE)

26. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 28 (3rd cent. CE - 3rd cent. CE)

27. Origen, Commentary On Matthew, 14.16, 15.4 (3rd cent. CE - 3rd cent. CE)

14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
28. Origen, Against Celsus, 8.21 (3rd cent. CE - 3rd cent. CE)

8.21. Let us see what Celsus further says of God, and how he urges us to the use of those things which are properly called idol offerings, or, still better, offerings to demons, although, in his ignorance of what true sanctity is, and what sacrifices are well-pleasing to God, he call them holy sacrifices. His words are, God is the God of all alike; He is good, He stands in need of nothing, and He is without jealousy. What, then, is there to hinder those who are most devoted to His service from taking part in public feasts. I cannot see the connection which he fancies between God's being good, and independent, and free from jealousy, and His devoted servants taking part in public feasts. I confess, indeed, that from the fact that God is good, and without want of anything, and free from jealousy, it would follow as a consequence that we might take part in public feasts, if it were proved that the public feasts had nothing wrong in them, and were grounded upon true views of the character of God, so that they resulted naturally from a devout service of God. If, however, the so-called public festivals can in no way be shown to accord with the service of God, but may on the contrary be proved to have been devised by men when occasion offered to commemorate some human events, or to set forth certain qualities of water or earth, or the fruits of the earth - in that case, it is clear that those who wish to offer an enlightened worship to the Divine Being will act according to sound reason, and not take part in the public feasts. For to keep a feast, as one of the wise men of Greece has well said, is nothing else than to do one's duty; and that man truly celebrates a feast who does his duty and prays always, offering up continually bloodless sacrifices in prayer to God. That therefore seems to me a most noble saying of Paul, You observe days, and months, and times, and years. I am afraid of you, lest I have bestowed upon you labour in vain.
29. Origen, On First Principles, 2.7.3, 3.3.4 (3rd cent. CE - 3rd cent. CE)

2.7.3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the Churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent. 3.3.4. With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e., operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e., when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that the devil had already put it into the heart of Judas Iscariot to betray him.
30. Origen, Homilies On Leviticus, 10.2 (3rd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
abraham Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
angel Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
apostolikon, marcions as a corruption of pauls letters Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
atheism Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
belief Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
blasphemy, heresy as Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57, 61, 85
blessings, divine Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
christian (cristianî) Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 265
christianity = cristianismî, christians, graeco-roman views of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267
clement of rome, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
community, borders of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
cult, mysteries, rituals, worshippers Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
dietary laws in the second-and third-century texts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
dualism Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 61
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
family, divinity as father Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
food, impurity of in second- and third-century sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
food, impurity of offered to idols Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
gnostic, gnostics, valentinian gnostic Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
gnosticism, as heretical or other Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57
gnosticism, specific doctrines Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
groups, group formation Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
hairesis, pre-christian use Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
hairesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
heaven Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57, 569
heresy, heretics Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
heresy, reduction/amalgamation of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
heresy Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
heretics Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
history, as christian history Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 265
identity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
impiety Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
individual Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
isaac Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
israel, used of christians Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 265
israel Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
jacob Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
jews, jewish tradition Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
labelling Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267
law and prophets Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35, 324
logos Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
magi, criticism as heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
maker Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21, 23, 35, 324, 337
marcion Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267
marcion of sinope Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
marriage, levirate marriage Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
martyr, justin, distinctive features of his heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 61
martyr, justin, heretical sects versus philosophical schools Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57
martyr, justin, naming sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34, 56, 57, 61
martyr, justin, use of greek models for heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
martyr, justin Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 57
montanists Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
myth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 337
names Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
old testament, criticism of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
origen, distinctions between heresies and their taxonomy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
origen, more inclusive account of sects and heresyc Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
origen, themes on heresy in the commentary on matthew Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
orthodoxy, purity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 57
paul Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
pauline letter corpus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
philistines, philosophy, christianity as Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267
philosophical school Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
philosophy, distinguished from sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56, 57
philosophy, origin of notion of αἵρεσις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
pilate Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
platonism, middle platonism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 57
platonism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21, 337
pontus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
pre‐existence, of christ Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 23
pythagoreanism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
qumran Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
race, christians as Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 265
sacrifice to idols/pagan gods Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
salvation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 61
saturninus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34, 56, 57
saturninus (satornilus) Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
schools, christian Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
see also illness, vows, hygiene Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
sexual relations in first-century christian sources' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 74
sin Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
son Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 23
soul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 35
stoicism Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21
succession, heretical succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
succession, previous notions of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 85
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34, 56, 57
valentinus Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 267; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 21, 337
wisdom Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 121
γνώμη Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56
διαδοχή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34, 85
διατριβή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
διδαχή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56
κοινωνεῖν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56
προσωνυμία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 56
πρᾶγμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
σχολή Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
ἀπαρακαλύπτως Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 61
ἀρχηγέτης Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 34
ἑτεροδιδασκαλία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 531
– as crucifixion Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– blessing of jacob Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– compared to jesus Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– iconography of Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– in origen Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– rabbinic attitude toward Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141
– rabbinic exegesis of Kattan Gribetz et al., Genesis Rabbah in Text and Context (2016) 141