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Tiresias: The Ancient Mediterranean Religions Source Database



7289
Justin, Dialogue With Trypho, 73


nan[The words] From the wood have been cut out of Psalm 96 Justin: And from the ninety-fifth (ninety-sixth) Psalm they have taken away this short saying of the words of David: 'From the wood.' For when the passage said, 'Tell among the nations, the Lord has reigned from the wood,' they have left, 'Tell among the nations, the Lord has reigned.' Now no one of your people has ever been said to have reigned as God and Lord among the nations, with the exception of Him only who was crucified, of whom also the Holy Spirit affirms in the same Psalm that He was raised again, and freed from [the grave], declaring that there is none like Him among the gods of the nations: for they are idols of demons. But I shall repeat the whole Psalm to you, that you may perceive what has been said. It is thus: 'Sing unto the Lord a new song; sing unto the Lord, all the earth. Sing unto the Lord, and bless His name; show forth His salvation from day to day. Declare His glory among the nations, His wonders among all people. For the Lord is great, and greatly to be praised: He is to be feared above all the gods. For all the gods of the nations are demons but the Lord made the heavens. Confession and beauty are in His presence; holiness and magnificence are in His sanctuary. Bring to the Lord, O you countries of the nations, bring to the Lord glory and honour, bring to the Lord glory in His name. Take sacrifices, and go into His courts; worship the Lord in His holy temple. Let the whole earth be moved before Him: tell among the nations, the Lord has reigned. For He has established the world, which shall not be moved; He shall judge the nations with equity. Let the heavens rejoice, and the earth be glad; let the sea and its fullness shake. Let the fields and all therein be joyful. Let all the trees of the wood be glad before the Lord: for He comes, for He comes to judge the earth. He shall judge the world with righteousness, and the people with His truth.' Trypho: Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible. Justin: Assuredly, it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward.


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

24 results
1. Hebrew Bible, Deuteronomy, 23.22-23.24 (9th cent. BCE - 3rd cent. BCE)

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׃ 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."
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, 95-96, 22 (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. Philo of Alexandria, On The Life of Abraham, 178 (1st cent. BCE - 1st cent. CE)

178. But to those who are fond of reviling and disparaging everything, and who are by their invariable habits accustomed to prefer blaming to praising the action which Abraham was enjoined to perform, it will not appear a great and admirable deed, as we imagine it to have been.
8. New Testament, 1 Corinthians, 20-21, 19 (1st cent. CE - 1st cent. CE)

9. New Testament, Apocalypse, 9.2 (1st cent. CE - 1st cent. CE)

9.2. He opened the pit of the abyss, and smoke went up out of the pit, like the smoke from a burning furnace. The sun and the air were darkened because of the smoke from the pit.
10. 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;
11. 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.
12. New Testament, John, 12.38, 20.30 (1st cent. CE - 1st cent. CE)

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;
13. New Testament, Matthew, 12.38-12.39, 27.62-27.66, 28.11-28.15 (1st cent. CE - 1st cent. CE)

12.38. Then certain of the scribes and Pharisees answered, saying, "Teacher, we want to see a sign from you. 12.39. But he answered them, "An evil and adulterous generation seeks after a sign, but no sign will be given it but the sign of Jonah the prophet. 27.62. Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate 27.63. saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.' 27.64. Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first. 27.65. Pilate said to them, "You have a guard. Go, make it as secure as you can. 27.66. So they went with the guard and made the tomb secure, sealing the stone. 28.11. Now while they were going, behold, some of the guards came into the city, and told the chief priests all the things that had happened. 28.12. When they were assembled with the elders, and had taken counsel, they gave a large amount of silver to the soldiers 28.13. saying, "Say that his disciples came by night, and stole him away while we slept. 28.14. If this comes to the governor's ears, we will persuade him and make you free of worry. 28.15. So they took the money and did as they were told. This saying was spread abroad among the Jews, and continues until this day.
14. Ps.-Philo, Biblical Antiquities, 32.1-32.4 (1st cent. CE - 2nd cent. CE)

15. Irenaeus, Refutation of All Heresies, 1.10.1, 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. Justin, First Apology, 35, 38, 40-41, 21 (2nd cent. CE - 2nd cent. CE)

21. And when we say also that the Word, who is the first-birth of God, was produced without sexual union, and that He, Jesus Christ, our Teacher, was crucified and died, and rose again, and ascended into heaven, we propound nothing different from what you believe regarding those whom you esteem sons of Jupiter. For you know how many sons your esteemed writers ascribed to Jupiter: Mercury, the interpreting word and teacher of all; Æsculapius, who, though he was a great physician, was struck by a thunderbolt, and so ascended to heaven; and Bacchus too, after he had been torn limb from limb; and Hercules, when he had committed himself to the flames to escape his toils; and the sons of Leda, and Dioscuri; and Perseus, son of Danae; and Bellerophon, who, though sprung from mortals, rose to heaven on the horse Pegasus. For what shall I say of Ariadne, and those who, like her, have been declared to be set among the stars? And what of the emperors who die among yourselves, whom you deem worthy of deification, and in whose behalf you produce some one who swears he has seen the burning C sar rise to heaven from the funeral pyre? And what kind of deeds are recorded of each of these reputed sons of Jupiter, it is needless to tell to those who already know. This only shall be said, that they are written for the advantage and encouragement of youthful scholars; for all reckon it an honourable thing to imitate the gods. But far be such a thought concerning the gods from every well-conditioned soul, as to believe that Jupiter himself, the governor and creator of all things, was both a parricide and the son of a parricide, and that being overcome by the love of base and shameful pleasures, he came in to Ganymede and those many women whom he had violated and that his sons did like actions. But, as we said above, wicked devils perpetrated these things. And we have learned that those only are deified who have lived near to God in holiness and virtue; and we believe that those who live wickedly and do not repent are punished in everlasting fire.
17. Justin, Second Apology, 1.2 (2nd cent. CE - 2nd cent. CE)

18. Justin, Dialogue With Trypho, 74.3 (2nd cent. CE - 2nd cent. CE)

100. In what sense Christ is [called] Jacob, and Israel, and Son of Man Justin: Then what follows—'But You, the praise of Israel, inhabit the holy place'— declared that He is to do something worthy of praise and wonderment, being about to rise again from the dead on the third day after the crucifixion; and this He has obtained from the Father. For I have showed already that Christ is called both Jacob and Israel; and I have proved that it is not in the blessing of Joseph and Judah alone that what relates to Him was proclaimed mysteriously, but also in the Gospel it is written that He said: 'All things are delivered unto me by My Father.' and, 'No man knows the Father but the Son; nor the Son but the Father, and they to whom the Son will reveal Him.' Matthew 11:27 Accordingly He revealed to us all that we have perceived by His grace out of the Scriptures, so that we know Him to be the first-begotten of God, and to be before all creatures; likewise to be the Son of the patriarchs, since He assumed flesh by the Virgin of their family, and submitted to become a man without comeliness, dishonoured, and subject to suffering. Hence, also, among His words He said, when He was discoursing about His future sufferings: 'The Son of man must suffer many things, and be rejected by the Pharisees and Scribes, and be crucified, and on the third day rise again.' Matthew 16:21 He said then that He was the Son of man, either because of His birth by the Virgin, who was, as I said, of the family of David and Jacob, and Isaac, and Abraham; or because Adam was the father both of Himself and of those who have been first enumerated from whom Mary derives her descent. For we know that the fathers of women are the fathers likewise of those children whom their daughters bear. For [Christ] called one of His disciples— previously known by the name of Simon — Peter; since he recognised Him to be Christ the Son of God, by the revelation of His Father: and since we find it recorded in the memoirs of His apostles that He is the Son of God, and since we call Him the Son, we have understood that He proceeded before all creatures from the Father by His power and will (for He is addressed in the writings of the prophets in one way or another as Wisdom, and the Day, and the East, and a Sword, and a Stone, and a Rod, and Jacob, and Israel); and that He became man by the Virgin, in order that the disobedience which proceeded from the serpent might receive its destruction in the same manner in which it derived its origin. For Eve, who was a virgin and undefiled, having conceived the word of the serpent, brought forth disobedience and death. But the Virgin Mary received faith and joy, when the angel Gabriel announced the good tidings to her that the Spirit of the Lord would come upon her, and the power of the Highest would overshadow her: wherefore also the Holy Thing begotten of her is the Son of God; and she replied, 'Be it unto me according to your word.' Luke 1:38 And by her has He been born, to whom we have proved so many Scriptures refer, and by whom God destroys both the serpent and those angels and men who are like him; but works deliverance from death to those who repent of their wickedness and believe upon Him.
19. Tatian, Oration To The Greeks, 11.2 (2nd cent. CE - 2nd cent. CE)

20. 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.
21. Tertullian, Prescription Against Heretics, 38, 17 (2nd cent. CE - 3rd cent. CE)

22. Origen, Commentary On Matthew, 15.14 (3rd cent. CE - 3rd cent. CE)

23. Origen, On Jeremiah (Homilies 1-11), 16.5 (3rd cent. CE - 3rd cent. CE)

24. 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


Subjects of this text:

subject book bibliographic info
accusing, free will of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
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
angelic descent, and anti-pagan polemics Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
apocalyptic literature, and book of daniel Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
apocalyptic literature, history of scholarship on Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
apology, apologetics, christian Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
apostles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
athenagoras Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
bar kokhba Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
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
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
book of life Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 64
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
canon, canonization, and commentary Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
christianity, and greco-roman culture Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
christianity, attitudes towards jews in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
church Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
crucifixion Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
daimon(es) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
daimones Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
demons, and idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
demons, and pagan gods Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
demons, christian association with jews Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
demons, pagan enslavement to Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
ehrman, bart d. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 25
enochic literary tradition, place of book of dreams in Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
epistemology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
ethnicity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
eucharist Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
evil, problem of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
fallen angels, and pagan gods Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
fallen angels, as enemies of christ Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
fulfilment Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
giants, and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
giants, and pagan gods Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
greco-roman culture, christian polemics against Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
greco-roman mythology Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
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
hengel, martin Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
heresy Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
identity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
idolatry, as linked to fallen angels and demons Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
idolatry Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
immortality Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
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
intermarriage Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
israel, and the nations Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
jewish christianity Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
jews, judaism Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
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
judgement Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
justin martyr, viin Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
justin martyr Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 30; Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97; Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 217
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
levinson, bernard m. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24, 25
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
martyrdom Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
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
mroczek, eva Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
noah Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
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
passion Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
persecution Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165, 168
philo Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 30; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
philo of alexandria Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
platonism/platonic philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 116
polytheism Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
prophecy, proofs of Veltri, Libraries, Translations, and 'Canonic' Texts: The Septuagint, Aquila and Ben Sira in the Jewish and Christian Traditions (2006) 44
pseudepigrapha, christian signature features Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 97
pseudo-philo Kessler, Bound by the Bible: Jews, Christians and the Sacrifice of Isaac (2004) 30
quran Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 24
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
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
sacrifice Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
satan, and fallen angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
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, 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 Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 165
sons of god, as angels Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
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) 316
temple, christian views of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
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
third day Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
tomb Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174
violence, demonic Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 168
worship' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 174