Tiresias: The Ancient Mediterranean Religions Source Database

7289

Justin, Dialogue With Trypho, 72

nan Passages have been removed by the Jews from Esdras and Jeremiah Justin: I shall do as you please. From the statements, then, which Esdras made in reference to the law of the passover, they have taken away the following: 'And Esdras said to the people, This passover is our Saviour and our refuge. And if you have understood, and your heart has taken it in, that we shall humble Him on a standard, and thereafter hope in Him, then this place shall not be forsaken for ever, says the God of hosts. But if you will not believe Him, and will not listen to His declaration, you shall be a laughing-stock to the nations.' And from the sayings of Jeremiah they have cut out the following: 'I [was] like a lamb that is brought to the slaughter: they devised a device against me, saying, Come, let us lay on wood on His bread, and let us blot Him out from the land of the living; and His name shall no more be remembered.' Jeremiah 11:19 And since this passage from the sayings of Jeremiah is still written in some copies [of the Scriptures] in the synagogues of the Jews (for it is only a short time since they were cut out), and since from these words it is demonstrated that the Jews deliberated about the Christ Himself, to crucify and put Him to death, He Himself is both declared to be led as a sheep to the slaughter, as was predicted by Isaiah, and is here represented as a harmless lamb; but being in a difficulty about them, they give themselves over to blasphemy. And again, from the sayings of the same Jeremiah these have been cut out: 'The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.'

Intertexts (texts cited often on the same page as the searched text):

26 results
1. Hebrew Bible, Deuteronomy, 21.23, 23.22-23.24, 27.26 (9th cent. BCE - 3rd cent. BCE) 21.23. לֹא־תָלִין נִבְלָתוֹ עַל־הָעֵץ כִּי־קָבוֹר תִּקְבְּרֶנּוּ בַּיּוֹם הַהוּא כִּי־קִלְלַת אֱלֹהִים תָּלוּי וְלֹא תְטַמֵּא אֶת־אַדְמָתְךָ אֲשֶׁר יְהוָה אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה׃ 23.22. כִּי־תִדֹּר נֶדֶר לַיהוָה אֱלֹהֶיךָ לֹא תְאַחֵר לְשַׁלְּמוֹ כִּי־דָּרֹשׁ יִדְרְשֶׁנּוּ יְהוָה אֱלֹהֶיךָ מֵעִמָּךְ וְהָיָה בְךָ חֵטְא׃ 23.23. וְכִי תֶחְדַּל לִנְדֹּר לֹא־יִהְיֶה בְךָ חֵטְא׃ 23.24. מוֹצָא שְׂפָתֶיךָ תִּשְׁמֹר וְעָשִׂיתָ כַּאֲשֶׁר נָדַרְתָּ לַיהוָה אֱלֹהֶיךָ נְדָבָה אֲשֶׁר דִּבַּרְתָּ בְּפִיךָ׃ 27.26. אָרוּר אֲשֶׁר לֹא־יָקִים אֶת־דִּבְרֵי הַתּוֹרָה־הַזֹּאת לַעֲשׂוֹת אוֹתָם וְאָמַר כָּל־הָעָם אָמֵן׃ 21.23. his body shall not remain all night upon the tree, but thou shalt surely bury him the same day; for he that is hanged is a reproach unto God; that thou defile not thy land which the LORD thy God giveth thee for an inheritance." 23.22. When thou shalt vow a vow unto the LORD thy God, thou shalt not be slack to pay it; for the LORD thy God will surely require it of thee; and it will be sin in thee." 23.23. But if thou shalt forbear to vow, it shall be no sin in thee." 23.24. That which is gone out of thy lips thou shalt observe and do; according as thou hast vowed freely unto the LORD thy God, even that which thou hast promised with thy mouth." 27.26. Cursed be he that confirmeth not the words of this law to do them. And all the people shall say: Amen.’"
2. Hebrew Bible, Genesis, 1.26 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’"
3. Hebrew Bible, Leviticus, 11 (9th cent. BCE - 3rd cent. BCE)
4. Hebrew Bible, Psalms, 95 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Isaiah, 7.14 (8th cent. BCE - 5th cent. BCE) 7.14. לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל׃ 7.14. Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel."
6. Hebrew Bible, Ecclesiastes, 5.3 (5th cent. BCE - 2nd cent. BCE) 5.3. כַּאֲשֶׁר תִּדֹּר נֶדֶר לֵאלֹהִים אַל־תְּאַחֵר לְשַׁלְּמוֹ כִּי אֵין חֵפֶץ בַּכְּסִילִים אֵת אֲשֶׁר־תִּדֹּר שַׁלֵּם׃ 5.3. When thou vowest a vow unto God, defer not to pay it; for He hath no pleasure in fools; pay that which thou vowest."
7. Diodorus Siculus, Historical Library, 35.1.4 (1st cent. BCE - 1st cent. BCE)
8. Clement of Rome, 2 Clement, 12.2 (1st cent. CE - 1st cent. CE) 12.2. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, Ev Aegypt. (1) πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ.
9. Josephus Flavius, Against Apion, 1.199 (1st cent. CE - 1st cent. CE) 1.199. upon these there is a light that is never extinguished, neither by night nor by day. There is no image, nor any thing, nor any donations therein; nothing at all is there planted, neither grove, nor any thing of that sort. The priests abide therein both nights and days, performing certain purifications, and drinking not the least drop of wine while they are in the temple.”
10. Mishnah, Tamid, 3.9 (1st cent. CE - 3rd cent. CE) 3.9. The one who had been chosen for clearing the ashes from the inner altar went in carrying the teni which he set down in front of it, and he scooped up the ash in his fists and put it into it, and in the end he swept up what was left into it, and then he left it there and went out. The one who had been chosen to clear the ashes from the menorah went in. If he found the two eastern lights burning, he cleared the ash from the rest and left these two burning. If he found that these two had gone out, he cleared away their ash and kindled them from those which were still lit and then he cleared the ash from the rest. There was a stone in front of the candlestick with three steps on which the priest stood in order to trim the lights. He left the kuz on the second step and went out."
11. New Testament, 1 Thessalonians, 4.14 (1st cent. CE - 1st cent. CE) 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him.
12. New Testament, Hebrews, 1.3 (1st cent. CE - 1st cent. CE) 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
13. New Testament, Romans, 10.16-10.18 (1st cent. CE - 1st cent. CE) 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world.
14. New Testament, John, 8.11-8.12, 9.5, 12.38, 20.30 (1st cent. CE - 1st cent. CE) 8.11. She said, "No one, Lord."Jesus said, "Neither do I condemn you. Go your way. From now on, sin no more. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 9.5. While I am in the world, I am the light of the world. 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 20.30. Therefore Jesus did many other signs in the presence of his disciples, which are not written in this book;
15. Irenaeus, Refutation of All Heresies, 1.10.1, 1.20.1-1.20.2, 1.31.1, 3.5.3, 3.11.8, 3.12.1, 3.16.6, 3.18.5-3.18.6, 4.20.4, 4.22.1, 4.24.1, 4.40.2, 5.36.3 (2nd cent. CE - 3rd cent. CE)
16. Irenaeus, Demonstration of The Apostolic Teaching, 78 (2nd cent. CE - 2nd cent. CE)
17. Justin, Dialogue With Trypho, 74.3, 88.8 (2nd cent. CE - 2nd cent. CE) 105. The Psalm also predicts the crucifixion and the subject of the last prayers of Christ on Earth Justin: And what follows of the Psalm —'But You, Lord, do not remove Your assistance from me; give heed to help me. Deliver my soul from the sword, and my only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,'— was also information and prediction of the events which should befall Him. For I have already proved that He was the only-begotten of the Father of all things, being begotten in a peculiar manner Word and Power by Him, and having afterwards become man through the Virgin, as we have learned from the memoirs. Moreover, it is similarly foretold that He would die by crucifixion. For the passage, 'Deliver my soul from the sword, and my only-begotten from the hand of the dog; save me from the lion's mouth, and my humility from the horns of the unicorns,' is indicative of the suffering by which He should die, i.e., by crucifixion. For the 'horns of the, unicorns,' I have already explained to you, are the figure of the cross only. And the prayer that His soul should be saved from the sword, and lion's mouth, and hand of the dog, was a prayer that no one should take possession of His soul: so that, when we arrive at the end of life, we may ask the same petition from God, who is able to turn away every shameless evil angel from taking our souls. And that the souls survive, I have shown to you from the fact that the soul of Samuel was called up by the witch, as Saul demanded. And it appears also, that all the souls of similar righteous men and prophets fell under the dominion of such powers, as is indeed to be inferred from the very facts in the case of that witch. Hence also God by His Son teaches us for whose sake these things seem to have been done, always to strive earnestly, and at death to pray that our souls may not fall into the hands of any such power. For when Christ was giving up His spirit on the cross, He said, 'Father, into Your hands I commend my spirit,' Luke 23:46 as I have learned also from the memoirs. For He exhorted His disciples to surpass the pharisaic way of living, with the warning, that if they did not, they might be sure they could not be saved; and these words are recorded in the memoirs: 'Unless your righteousness exceed that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven.' Matthew 5:20
18. Tatian, Oration To The Greeks, 11.2 (2nd cent. CE - 2nd cent. CE)
19. Tertullian, Against Marcion, 1.1 (2nd cent. CE - 3rd cent. CE) 1.1. Whatever in times past we have wrought in opposition to Marcion, is from the present moment no longer to be accounted of. It is a new work which we are undertaking in lieu of the old one. My original tract, as too hurriedly composed, I had subsequently superseded by a fuller treatise. This latter I lost, before it was completely published, by the fraud of a person who was then a brother, but became afterwards an apostate. He, as it happened, had transcribed a portion of it, full of mistakes, and then published it. The necessity thus arose for an amended work; and the occasion of the new edition induced me to make a considerable addition to the treatise. This present text, therefore, of my work - which is the third as superseding the second, but henceforward to be considered the first instead of the third - renders a preface necessary to this issue of the tract itself that no reader may be perplexed, if he should by chance fall in with the various forms of it which are scattered about. The Euxine Sea, as it is called, is self-contradictory in its nature, and deceptive in its name. As you would not account it hospitable from its situation, so is it severed from our more civilised waters by a certain stigma which attaches to its barbarous character. The fiercest nations inhabit it, if indeed it can be called habitation, when life is passed in waggons. They have no fixed abode; their life has no germ of civilization; they indulge their libidinous desires without restraint, and for the most part naked. Moreover, when they gratify secret lust, they hang up their quivers on their car-yokes, to warn off the curious and rash observer. Thus without a blush do they prostitute their weapons of war. The dead bodies of their parents they cut up with their sheep, and devour at their feasts. They who have not died so as to become food for others, are thought to have died an accursed death. Their women are not by their sex softened to modesty. They uncover the breast, from which they suspend their battle-axes, and prefer warfare to marriage. In their climate, too, there is the same rude nature. The day-time is never clear, the sun never cheerful; the sky is uniformly cloudy; the whole year is wintry; the only wind that blows is the angry North. Waters melt only by fires; their rivers flow not by reason of the ice; their mountains are covered with heaps of snow. All things are torpid, all stiff with cold. Nothing there has the glow of life, but that ferocity which has given to scenic plays their stories of the sacrifices of the Taurians, and the loves of the Colchians, and the torments of the Caucasus. Nothing, however, in Pontus is so barbarous and sad as the fact that Marcion was born there, fouler than any Scythian, more roving than the waggon-life of the Sarmatian, more inhuman than the Massagete, more audacious than an Amazon, darker than the cloud, (of Pontus) colder than its winter, more brittle than its ice, more deceitful than the Ister, more craggy than Caucasus. Nay more, the true Prometheus, Almighty God, is mangled by Marcion's blasphemies. Marcion is more savage than even the beasts of that barbarous region. For what beaver was ever a greater emasculator than he who has abolished the nuptial bond? What Pontic mouse ever had such gnawing powers as he who has gnawed the Gospels to pieces? Verily, O Euxine, you have produced a monster more credible to philosophers than to Christians. For the cynic Diogenes used to go about, lantern in hand, at mid-day to find a man; whereas Marcion has quenched the light of his faith, and so lost the God whom he had found. His disciples will not deny that his first faith he held along with ourselves; a letter of his own proves this; so that for the future a heretic may from his case be designated as one who, forsaking that which was prior, afterwards chose out for himself that which was not in times past. For in as far as what was delivered in times past and from the beginning will be held as truth, in so far will that be accounted heresy which is brought in later. But another brief treatise will maintain this position against heretics, who ought to be refuted even without a consideration of their doctrines, on the ground that they are heretical by reason of the novelty of their opinions. Now, so far as any controversy is to be admitted, I will for the time (lest our compendious principle of novelty, being called in on all occasions to our aid, should be imputed to want of confidence) begin with setting forth our adversary's rule of belief, that it may escape no one what our main contention is to be.
20. Tertullian, Prescription Against Heretics, 38, 17 (2nd cent. CE - 3rd cent. CE)
21. Origen, Commentary On Matthew, 15.14 (3rd cent. CE - 3rd cent. CE)
22. Origen, On Jeremiah (Homilies 1-11), 16.5 (3rd cent. CE - 3rd cent. CE)
23. Papyri, Papyri Graecae Magicae, 4.3070-4.3072 (3rd cent. CE - 4th cent. CE)
24. Epiphanius, Panarion, 30.13 (4th cent. CE - 5th cent. CE)
25. Quran, Quran, 2.59, 4.46, 5.13, 10.76, 10.90-10.92, 10.103-10.104, 10.109 (7th cent. CE - 7th cent. CE) 2.59. فَبَدَّلَ الَّذِينَ ظَلَمُوا قَوْلًا غَيْرَ الَّذِي قِيلَ لَهُمْ فَأَنْزَلْنَا عَلَى الَّذِينَ ظَلَمُوا رِجْزًا مِنَ السَّمَاءِ بِمَا كَانُوا يَفْسُقُونَ 4.46. مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ وَلَكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا 5.13. فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ وَلَا تَزَالُ تَطَّلِعُ عَلَى خَائِنَةٍ مِنْهُمْ إِلَّا قَلِيلًا مِنْهُمْ فَاعْفُ عَنْهُمْ وَاصْفَحْ إِنَّ اللَّهَ يُحِبُّ الْمُحْسِنِينَ 10.76. فَلَمَّا جَاءَهُمُ الْحَقُّ مِنْ عِنْدِنَا قَالُوا إِنَّ هَذَا لَسِحْرٌ مُبِينٌ 10.91. آلْآنَ وَقَدْ عَصَيْتَ قَبْلُ وَكُنْتَ مِنَ الْمُفْسِدِينَ 10.92. فَالْيَوْمَ نُنَجِّيكَ بِبَدَنِكَ لِتَكُونَ لِمَنْ خَلْفَكَ آيَةً وَإِنَّ كَثِيرًا مِنَ النَّاسِ عَنْ آيَاتِنَا لَغَافِلُونَ 10.103. ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا كَذَلِكَ حَقًّا عَلَيْنَا نُنْجِ الْمُؤْمِنِينَ 10.104. قُلْ يَا أَيُّهَا النَّاسُ إِنْ كُنْتُمْ فِي شَكٍّ مِنْ دِينِي فَلَا أَعْبُدُ الَّذِينَ تَعْبُدُونَ مِنْ دُونِ اللَّهِ وَلَكِنْ أَعْبُدُ اللَّهَ الَّذِي يَتَوَفَّاكُمْ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُؤْمِنِينَ 10.109. وَاتَّبِعْ مَا يُوحَى إِلَيْكَ وَاصْبِرْ حَتَّى يَحْكُمَ اللَّهُ وَهُوَ خَيْرُ الْحَاكِمِينَ
26. Anon., 4 Baruch, 3.8, 6.9, 6.12, 8.4, 9.5 3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 6.9. So it will be with you, my flesh, if you do what is commanded you by the angel of righteousness. 6.12. And Baruch prayed, saying: Lord God, our strength is the elect light which comes forth from your mouth. 8.4. And Jeremiah spoke these words to the people, and they arose and cameto the Jordan to cross over. 9.5. And may Michael, archangel of righteousness, who opens the gates to the righteous, be my guardian (?) until he causes the righteous to enter.

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) 184
adam	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
alexandria	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
allēgoria, reading	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
allēgoria, terminology	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
apostolikon, marcions as a corruption of pauls letters	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184
athenagoras	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
bible, greek bible	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
bible, jewish/hebrew bible	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
bible	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
book of life	Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 64
canon, canonization, and commentary	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
canon, in lactantiuss works	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
church	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
divine institutes (lactantius), uncanonical sources	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
ehrman, bart d.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25
epiphanius	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
epistemology	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
exegesis	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
gospel of the ebionites	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
greek/barbarian division	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
greek (language)	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
harris, j. r.	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
hengel, martin	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
humankind, unity of	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
ignatius of antioch	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
inner-biblical exegesis	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
intelligible realities/being, worlds/creation	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
irenaeus	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
jews/hebrews	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
jubilees, as rewritten torah	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25
justin martyr, viin	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
justin martyr	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217; Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
levinson, bernard m.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
life after death	Allison, 4 Baruch (2018) 430
light	Allison, 4 Baruch (2018) 430
logos	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
matthew	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 301
middle platonism	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
moses	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184
mroczek, eva	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
odes of solomon	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
old testament, lactantiuss interpretation of	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
old testament	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
origen	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
orthodoxy	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25
paul	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 301
philo	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
platonism/platonic philosophy	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
pre‐existence, of christ	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184
principles	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 301
prophecy, proofs of	Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
quran	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
rajak, tessa	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
reeves, john c.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
rewritten bible	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
reynolds, gabriel said	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
scribal activism	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
scriptural falsification'	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
scriptural falsification	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25
septuagint, changes	Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
septuagint, legend of the	Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
septuagint, text of the	Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
septuagint/lxx	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
septuagint	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184, 301
sparks, h. f. d.	Yates and Dupont, The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE) (2020) 183
spiritual progress	Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
stoic thought	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
synagogue	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 316
tatianos (tatian)	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
teachers	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184, 316
temple in jerusalem, altar of	Allison, 4 Baruch (2018) 430
temple in jerusalem	Allison, 4 Baruch (2018) 430
temple scroll	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
tertullian	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
testimonia christi	Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
trypho	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184
valentinus	Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 184