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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 1.2


τῇ ἐκκλησίᾳ τοῦ θεοῦ τῇ οὔσῃ ἐν Κορίνθῳ, ἡγιασμένοις ἐν Χριστῷ Ἰησοῦ, κλητοῖς ἁγίοις, σὺν πᾶσιν τοῖς ἐπικαλουμένοις τὸ ὄνομα τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν παντὶ τόπῳ αὐτῶν καὶ ἡμῶν·to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours:


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

70 results
1. Hebrew Bible, Deuteronomy, 12.9-12.10, 23.4, 25.19 (9th cent. BCE - 3rd cent. BCE)

12.9. כִּי לֹא־בָּאתֶם עַד־עָתָּה אֶל־הַמְּנוּחָה וְאֶל־הַנַּחֲלָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 25.19. וְהָיָה בְּהָנִיחַ יְהוָה אֱלֹהֶיךָ לְךָ מִכָּל־אֹיְבֶיךָ מִסָּבִיב בָּאָרֶץ אֲשֶׁר יְהוָה־אֱלֹהֶיךָ נֹתֵן לְךָ נַחֲלָה לְרִשְׁתָּהּ תִּמְחֶה אֶת־זֵכֶר עֲמָלֵק מִתַּחַת הַשָּׁמָיִם לֹא תִּשְׁכָּח׃ 12.9. for ye are not as yet come to the rest and to the inheritance, which the LORD your God giveth thee." 12.10. But when ye go over the Jordan, and dwell in the land which the LORD your God causeth you to inherit, and He giveth you rest from all your enemies round about, so that ye dwell in safety;" 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;" 25.19. Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget."
2. Hebrew Bible, Exodus, 12.16, 23.21, 28.25, 33.20 (9th cent. BCE - 3rd cent. BCE)

12.16. וּבַיּוֹם הָרִאשׁוֹן מִקְרָא־קֹדֶשׁ וּבַיּוֹם הַשְּׁבִיעִי מִקְרָא־קֹדֶשׁ יִהְיֶה לָכֶם כָּל־מְלָאכָה לֹא־יֵעָשֶׂה בָהֶם אַךְ אֲשֶׁר יֵאָכֵל לְכָל־נֶפֶשׁ הוּא לְבַדּוֹ יֵעָשֶׂה לָכֶם׃ 23.21. הִשָּׁמֶר מִפָּנָיו וּשְׁמַע בְּקֹלוֹ אַל־תַּמֵּר בּוֹ כִּי לֹא יִשָּׂא לְפִשְׁעֲכֶם כִּי שְׁמִי בְּקִרְבּוֹ׃ 28.25. וְאֵת שְׁתֵּי קְצוֹת שְׁתֵּי הָעֲבֹתֹת תִּתֵּן עַל־שְׁתֵּי הַמִּשְׁבְּצוֹת וְנָתַתָּה עַל־כִּתְפוֹת הָאֵפֹד אֶל־מוּל פָּנָיו׃ 12.16. And in the first day there shall be to you a holy convocation, and in the seventh day a holy convocation; no manner of work shall be done in them, save that which every man must eat, that only may be done by you." 23.21. Take heed of him, and hearken unto his voice; be not rebellious against him; for he will not pardon your transgression; for My name is in him." 28.25. And the other two ends of the two wreathen chains thou shalt put on the two settings, and put them on the shoulder-pieces of the ephod, in the forepart thereof." 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’"
3. Hebrew Bible, Genesis, 1.27, 2.7, 37.35 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 37.35. וַיָּקֻמוּ כָל־בָּנָיו וְכָל־בְּנֹתָיו לְנַחֲמוֹ וַיְמָאֵן לְהִתְנַחֵם וַיֹּאמֶר כִּי־אֵרֵד אֶל־בְּנִי אָבֵל שְׁאֹלָה וַיֵּבְךְּ אֹתוֹ אָבִיו׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 37.35. And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said: ‘Nay, but I will go down to the grave to my son mourning.’ And his father wept for him."
4. Hebrew Bible, Joel, 3.5 (9th cent. BCE - 3rd cent. BCE)

3.5. וְהָיָה כֹּל אֲשֶׁר־יִקְרָא בְּשֵׁם יְהוָה יִמָּלֵט כִּי בְּהַר־צִיּוֹן וּבִירוּשָׁלִַם תִּהְיֶה פְלֵיטָה כַּאֲשֶׁר אָמַר יְהוָה וּבַשְּׂרִידִים אֲשֶׁר יְהוָה קֹרֵא׃ 3.5. And it shall come to pass, that whosoever shall call on the name of the LORD shall be delivered; For in mount Zion and in Jerusalem there shall be those that escape, As the LORD hath said, And among the remt those whom the LORD shall call."
5. Hebrew Bible, Leviticus, 11.44-11.45 (9th cent. BCE - 3rd cent. BCE)

11.44. כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 11.45. כִּי אֲנִי יְהוָה הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי׃ 11.44. For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth." 11.45. For I am the LORD that brought you up out of the land of Egypt, to be your God; ye shall therefore be holy, for I am holy. ."
6. Hebrew Bible, Numbers, 1.16, 6.18, 6.25-6.26, 16.2, 16.30, 18.31, 26.9 (9th cent. BCE - 3rd cent. BCE)

1.16. אֵלֶּה קריאי [קְרוּאֵי] הָעֵדָה נְשִׂיאֵי מַטּוֹת אֲבוֹתָם רָאשֵׁי אַלְפֵי יִשְׂרָאֵל הֵם׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.25. יָאֵר יְהוָה פָּנָיו אֵלֶיךָ וִיחֻנֶּךָּ׃ 6.26. יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ וְיָשֵׂם לְךָ שָׁלוֹם׃ 16.2. וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם׃ 16.2. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 26.9. וּבְנֵי אֱלִיאָב נְמוּאֵל וְדָתָן וַאֲבִירָם הוּא־דָתָן וַאֲבִירָם קרואי [קְרִיאֵי] הָעֵדָה אֲשֶׁר הִצּוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן בַּעֲדַת־קֹרַח בְּהַצֹּתָם עַל־יְהוָה׃ 1.16. These were the elect of the congregation, the princes of the tribes of their fathers; they were the heads of the thousands of Israel." 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." 6.25. The LORD make His face to shine upon thee, and be gracious unto thee;" 6.26. The LORD lift up His countece upon thee, and give thee peace." 16.2. and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown;" 16.30. But if the LORD make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised the LORD.’" 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting." 26.9. And the sons of Eliab: Nemuel, and Dathan, and Abiram. These are that Dathan and Abiram, the elect of the congregation, who strove against Moses and against Aaron in the company of Korah, when they strove against the LORD;"
7. Hebrew Bible, Psalms, 1.1-1.2, 16.3, 21.23, 74.2, 95.11, 110.1, 132.14 (9th cent. BCE - 3rd cent. BCE)

1.1. אַשְׁרֵי־הָאִישׁ אֲשֶׁר לֹא הָלַךְ בַּעֲצַת רְשָׁעִים וּבְדֶרֶךְ חַטָּאִים לֹא עָמָד וּבְמוֹשַׁב לֵצִים לֹא יָשָׁב׃ 1.2. כִּי אִם בְּתוֹרַת יְהוָה חֶפְצוֹ וּבְתוֹרָתוֹ יֶהְגֶּה יוֹמָם וָלָיְלָה׃ 16.3. לִקְדוֹשִׁים אֲשֶׁר־בָּאָרֶץ הֵמָּה וְאַדִּירֵי כָּל־חֶפְצִי־בָם׃ 74.2. הַבֵּט לַבְּרִית כִּי מָלְאוּ מַחֲשַׁכֵּי־אֶרֶץ נְאוֹת חָמָס׃ 74.2. זְכֹר עֲדָתְךָ קָנִיתָ קֶּדֶם גָּאַלְתָּ שֵׁבֶט נַחֲלָתֶךָ הַר־צִיּוֹן זֶה שָׁכַנְתָּ בּוֹ׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 132.14. זֹאת־מְנוּחָתִי עֲדֵי־עַד פֹּה־אֵשֵׁב כִּי אִוִּתִיהָ׃ 1.1. HAPPY IS the man that hath not walked in the counsel of the wicked, Nor stood in the way of sinners, nor sat in the seat of the scornful." 1.2. But his delight is in the law of the LORD; and in His law doth he meditate day and night." 16.3. As for the holy that are in the earth, They are the excellent in whom is all my delight." 74.2. Remember Thy congregation, which Thou hast gotten of old, Which Thou hast redeemed to be the tribe of Thine inheritance; And mount Zion, wherein Thou hast dwelt." 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 132.14. 'This is My resting-place for ever; Here will I dwell; for I have desired it."
8. Hebrew Bible, 1 Kings, 8.56 (8th cent. BCE - 5th cent. BCE)

8.56. בָּרוּךְ יְהוָה אֲשֶׁר נָתַן מְנוּחָה לְעַמּוֹ יִשְׂרָאֵל כְּכֹל אֲשֶׁר דִּבֵּר לֹא־נָפַל דָּבָר אֶחָד מִכֹּל דְּבָרוֹ הַטּוֹב אֲשֶׁר דִּבֶּר בְּיַד מֹשֶׁה עַבְדּוֹ׃ 8.56. ’Blessed be the LORD, that hath given rest unto His people Israel, according to all that He promised; there hath not failed one word of all His good promise, which He promised by the hand of Moses His servant."
9. Hebrew Bible, Jeremiah, 6.16 (8th cent. BCE - 5th cent. BCE)

6.16. כֹּה אָמַר יְהוָה עִמְדוּ עַל־דְּרָכִים וּרְאוּ וְשַׁאֲלוּ לִנְתִבוֹת עוֹלָם אֵי־זֶה דֶרֶךְ הַטּוֹב וּלְכוּ־בָהּ וּמִצְאוּ מַרְגּוֹעַ לְנַפְשְׁכֶם וַיֹּאמְרוּ לֹא נֵלֵךְ׃ 6.16. Thus saith the LORD: Stand ye in the ways and see, And ask for the old paths, Where is the good way, and walk therein, And ye shall find rest for your souls. But they said: ‘We will not walk therein.’"
10. Hebrew Bible, Joshua, 1.13 (8th cent. BCE - 5th cent. BCE)

1.13. זָכוֹר אֶת־הַדָּבָר אֲשֶׁר צִוָּה אֶתְכֶם מֹשֶׁה עֶבֶד־יְהוָה לֵאמֹר יְהוָה אֱלֹהֵיכֶם מֵנִיחַ לָכֶם וְנָתַן לָכֶם אֶת־הָאָרֶץ הַזֹּאת׃ 1.13. ’Remember the word which Moses the servant of the LORD commanded, you, saying: The LORD your God giveth you rest, and will give you this land."
11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

37c. and the circle of the Same, spinning truly, declares the facts, reason and knowledge of necessity result. But should anyone assert that the substance in which these two states arise is something other than Soul, his assertion will be anything rather than the truth.
12. Anon., 1 Enoch, 46.5, 61.9 (3rd cent. BCE - 2nd cent. BCE)

46.5. [And he shall put down the kings from their thrones and kingdoms] Because they do not extol and praise Him, Nor humbly acknowledge whence the kingdom was bestowed upon them. 61.9. And when he shall lift up his countece To judge their secret ways according to the word of the name of the Lord of Spirits, And their path according to the way of the righteous judgement of the Lord of Spirits, Then shall they all with one voice speak and bless, And glorify and extol and sanctify the name of the Lord of Spirits. 14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
13. Dead Sea Scrolls, Pesher On Habakkuk, 8.1-8.3 (2nd cent. BCE - 1st cent. CE)

14. Dead Sea Scrolls, Community Rule, 4.20-4.21 (2nd cent. BCE - 1st cent. CE)

15. Dead Sea Scrolls, Messianic Rule, 2.4-2.9 (2nd cent. BCE - 1st cent. CE)

16. Hebrew Bible, Daniel, 7.14 (2nd cent. BCE - 2nd cent. BCE)

7.14. וְלֵהּ יְהִיב שָׁלְטָן וִיקָר וּמַלְכוּ וְכֹל עַמְמַיָּא אֻמַיָּא וְלִשָּׁנַיָּא לֵהּ יִפְלְחוּן שָׁלְטָנֵהּ שָׁלְטָן עָלַם דִּי־לָא יֶעְדֵּה וּמַלְכוּתֵהּ דִּי־לָא תִתְחַבַּל׃ 7.14. And there was given him dominion, And glory, and a kingdom, That all the peoples, nations, and languages Should serve him; His dominion is an everlasting dominion, which shall not pass away, And his kingdom that which shall not be destroyed."
17. Septuagint, 1 Maccabees, 1.25, 1.46, 5.16, 14.19 (2nd cent. BCE - 2nd cent. BCE)

1.25. Israel mourned deeply in every community 1.46. to defile the sanctuary and the priests 5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 14.19. And these were read before the assembly in Jerusalem.
18. Septuagint, 2 Maccabees, 7.8 (2nd cent. BCE - 2nd cent. BCE)

7.8. He replied in the language of his fathers, and said to them, 'No.'Therefore he in turn underwent tortures as the first brother had done.'
19. Septuagint, Ecclesiasticus (Siracides), 15.5, 21.17, 23.24, 38.33, 39.10 (2nd cent. BCE - 2nd cent. BCE)

15.5. She will exalt him above his neighbors,and will open his mouth in the midst of the assembly. 21.17. The utterance of a sensible man will be sought in the assembly,and they will ponder his words in their minds. 38.33. Yet they are not sought out for the council of the people,nor do they attain eminence in the public assembly. They do not sit in the judges seat,nor do they understand the sentence of judgment;they cannot expound discipline or judgment,and they are not found using proverbs.
20. Septuagint, Judith, 6.16 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
21. Septuagint, Wisdom of Solomon, 4.7 (2nd cent. BCE - 1st cent. BCE)

4.7. But the righteous man, though he die early, will be at rest.
22. Philo of Alexandria, On The Cherubim, 44 (1st cent. BCE - 1st cent. CE)

44. Who, then, is it who sows good seed in them, except the Father of the universe, the uncreated God, he who is the parent of all things? This, therefore, is the being who sows, and presently he bestows his own offspring, which he himself did sow; for God creates nothing for himself, inasmuch as he is in need of nothing, but he creates every thing for him who is able to take it. 44. And, moreover, as was natural, he filled the whole place with miraculous signs and works, with noises of thunder too great for the hearing to support, and with the most radiant brilliancy of flashes of lightning, and with the sound of an invisible trumpet extending to a great distance, and with the march of a cloud, which, like a pillar, had its foundation fixed firmly on the earth, but raised the rest of its body even to the height of heaven; and, last of all, by the impetuosity of a heavenly fire, which overshadowed everything around with a dense smoke. For it was fitting that, when the power of God came among them, none of the parts of the world should be quiet, but that everything should be put in motion to minister to his service.
23. Philo of Alexandria, On The Migration of Abraham, 194, 193 (1st cent. BCE - 1st cent. CE)

193. for it is not our mind which made the body, but that it is the work of something else, on which account it is contained in the body as in a vessel; but the mind of the universe created the universe, and the Creator is better than the created, therefore it can never be contained in what is inferior to itself; besides that it is not suitable for the father to be contained in the son, but rather for the son to derive increase from the love of the father.
24. Philo of Alexandria, On The Creation of The World, 46, 45 (1st cent. BCE - 1st cent. CE)

45. And on the fourth day, after he had embellished the earth, he diversified and adorned the heaven: not giving the precedence to the inferior nature by arranging the heaven subsequently to the earth, or thinking that which was the more excellent and the more divine worthy only of the second place, but acting thus for the more manifest demonstration of the power of his dominion. For he foreknew with respect to men who were not yet born, what sort of beings they would be as to their opinions, forming conjectures on what was likely and probable, of which the greater part would be reasonable, though falling short of the character of unadulterated truth; and trusting rather to visible phenomena than to God, and admiring sophistry rather than wisdom. And again he knew that surveying the periods of the sun and moon, to which are owing the summers and winters, and the alternations of spring and autumn, they would conceive the revolutions of the stars in heaven to be the causes of all the things which every year should be produced and generated on the earth, accordingly that no one might venture either through shameless impudence or inordinate ignorance to attribute to any created thing the primary causes of things, he said:
25. Philo of Alexandria, On The Special Laws, 1.41, 2.225 (1st cent. BCE - 1st cent. CE)

1.41. Which that interpreter of the divine word, Moses, the man most beloved by God, having a regard to, besought God and said, "Show me thyself"--all but urging him, and crying out in loud and distinct words--"that thou hast a real being and existence the whole world is my teacher, assuring me of the fact and instructing me as a son might of the existence of his father, or the work of the existence of the workman. But, though I am very desirous to know what thou art as to thy essence, I can find no one who is able to explain to me anything relating to this branch of learning in any part of the universe whatever. 2.225. For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting.XXXIX.
26. Clement of Rome, 1 Clement, 1.1, 23.1, 41.2 (1st cent. CE - 1st cent. CE)

1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι. 23.1. Ὁ οἰκτίρμων κατὰ πάντα καὶ εὐεργετικὸς πατὴρ ἔχει σπλάγχνα ἐπὶ τοὺς φοβουμένους αὐτόν, ἠπίως τε καὶ προσηνῶς τὰς χάριτας αὐτοῦ ἀποδιδοῖ τοῖς προσερχομένοις αὐτῷ ἁπλῇ διανοιᾳ. 41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
27. Mishnah, Berachot, 3.4-3.6 (1st cent. CE - 3rd cent. CE)

3.4. One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them." 3.5. If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits." 3.6. A zav who has had a seminal emission and a niddah from whom semen escapes and a woman who becomes niddah during intercourse require a mikveh. Rabbi Judah exempts them."
28. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)

8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females."
29. Mishnah, Yadayim, 4.4 (1st cent. CE - 3rd cent. CE)

4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly."
30. New Testament, 1 Peter, 2.9-2.10, 3.10-3.12 (1st cent. CE - 1st cent. CE)

2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 3.10. For, "He who would love life, And see good days, Let him keep his tongue from evil, And his lips from speaking deceit. 3.11. Let him turn away from evil, and do good. Let him seek peace, and pursue it. 3.12. For the eyes of the Lord are on the righteous, And his ears open to their prayer; But the face of the Lord is against those who do evil.
31. New Testament, 1 Corinthians, 1.1, 1.3-1.13, 1.18, 1.24, 1.26, 1.28-1.31, 2.6, 3.1, 3.5-3.6, 3.8, 3.11, 3.16-3.17, 4.17, 5.2, 5.5, 6.1-6.2, 6.11-6.20, 7.7-7.8, 7.11, 7.14, 7.17-7.24, 7.27, 7.34, 8.3, 8.11, 9.1-9.2, 9.4, 10.1-10.2, 10.14-10.22, 10.30, 10.32, 11.10, 11.16-11.22, 12.2-12.3, 12.12-12.31, 14.1-14.6, 14.12, 14.15, 14.23, 14.25, 14.33-14.35, 15.4, 15.8-15.10, 15.19, 15.23-15.28, 15.36, 15.44-15.46, 15.58, 16.1-16.4, 16.15, 16.19, 16.22 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ. 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 1.6. even as thetestimony of Christ was confirmed in you: 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 7.27. Are you bound to a wife? Don't seek to be freed. Are you freefrom a wife? Don't seek a wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 8.3. But if anyone loves God, the same is known by him. 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 9.2. If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. 9.4. Have we no right to eat and to drink? 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 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. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 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. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse. 16.22. Ifany man doesn't love the Lord Jesus Christ, let him be accursed. Come,Lord!
32. New Testament, 1 Thessalonians, 1.1, 1.3-1.5, 1.7-1.10, 2.13-2.16, 3.2-3.3, 3.10, 3.12-3.13, 4.3-4.4, 4.7, 4.9-4.10, 4.13-4.14, 5.2, 5.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith? 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.7. For God called us not for uncleanness, but in sanctification. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 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. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
33. New Testament, 1 Timothy, 1.13, 2.8, 3.5, 3.15, 4.5, 5.10 (1st cent. CE - 1st cent. CE)

1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. 4.5. For it is sanctified through the word of God and prayer. 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work.
34. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)

35. New Testament, 2 Corinthians, 1.1, 1.2, 1.8, 1.14, 2.10, 2.14, 4.1, 4.2, 4.6, 4.7, 4.17, 6.4, 6.14-7.1, 6.16, 6.17, 6.18, 7.1, 8.1, 8.2, 8.3, 8.4, 8.5, 8.7, 8.8, 8.9, 8.13, 8.14, 8.15, 8.18, 8.19, 8.21, 8.23, 8.24, 9.1, 9.2, 9.3, 9.6, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 11.8, 11.9, 11.28, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 13.2, 13.3, 13.4, 13.5, 13.12, 13.13 (1st cent. CE - 1st cent. CE)

36. New Testament, 2 Thessalonians, 1.1, 1.3-1.4, 2.1, 3.3 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 3.3. But the Lord is faithful, who will establish you, and guard you from the evil one.
37. New Testament, 2 Timothy, 2.21-2.22, 4.21 (1st cent. CE - 1st cent. CE)

2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 4.21. Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers.
38. New Testament, Acts, 2.17-2.21, 2.38, 3.6, 3.16, 4.7, 4.10, 4.17-4.18, 4.30, 5.11, 5.40, 7.38, 8.1, 8.3, 8.16, 9.14, 9.21, 9.27-9.28, 9.31, 10.13, 10.43, 10.48, 11.22, 11.26, 12.1, 12.5, 13.1, 14.3, 14.23, 15.3-15.4, 15.22, 17.28, 18.8-18.9, 18.18-18.21, 18.23, 19.5, 19.11-19.20, 19.32, 19.39-19.40, 20.17, 20.28, 20.32, 22.16, 26.18, 27.23 (1st cent. CE - 2nd cent. CE)

2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.16. By faith in his name has his name made this man strong, whom you see and know. Yes, the faith which is through him has given him this perfect soundness in the presence of you all. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name. 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.30. while you stretch out your hand to heal; and that signs and wonders may be done through the name of your holy Servant Jesus. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.40. They agreed with him. Summoning the apostles, they beat them and charged them not to speak in the name of Jesus, and let them go. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.23. Having spent some time there, he departed, and went through the region of Galatia, and Phrygia, in order, establishing all the disciples. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 19.20. So the word of the Lord was growing and becoming mighty. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 27.23. For there stood by me this night an angel, belonging to the God whose I am and whom I serve
39. New Testament, Apocalypse, 1.4, 1.9, 1.11, 1.20, 2.1, 2.7-2.8, 2.11-2.12, 2.16-2.18, 2.20-2.23, 3.1, 3.6-3.7, 3.14 (1st cent. CE - 1st cent. CE)

1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 1.11. saying, "What you see, write in a book and send to the seven assemblies: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and to Laodicea. 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.12. To the angel of the assembly in Pergamum write: "He who has the sharp two-edged sword says these things: 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.18. To the angel of the assembly in Thyatira write: "The Son of God, who has his eyes like a flame of fire, and his feet are like burnished brass, says these things: 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 3.7. To the angel of the assembly in Philadelphia write: "He who is holy, he who is true, he who has the key of David, he who opens and no one can shut, and that shuts and no one opens, says these things: 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things:
40. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)

5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
41. New Testament, Philemon, 5, 7, 3 (1st cent. CE - 1st cent. CE)

42. New Testament, Colossians, 1.1-1.2, 1.4, 1.6, 1.18, 1.24, 2.9-2.12, 2.18-2.19, 3.11, 3.15, 4.15-4.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
43. New Testament, Ephesians, 1.1-1.2, 1.4, 1.15, 1.22, 2.11-2.12, 2.14-2.15, 3.6, 3.10, 3.21, 4.1-4.17, 4.25, 5.14, 5.23-5.27, 5.29-5.30, 5.32 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
44. New Testament, Galatians, 1.1-1.3, 1.6, 1.11-1.13, 1.22, 1.24, 2.2, 2.15, 3.27-3.28, 4.3-4.9, 5.4-5.5, 5.13, 5.17, 5.22, 6.15-6.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.24. And theyglorified God in me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.15. We, being Jews by nature, and not Gentile sinners 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
45. New Testament, Hebrews, 1.4, 1.10-1.12, 2.11-2.12, 6.2, 6.10, 8.1-8.2, 8.5, 9.10-9.12, 9.25, 10.10, 10.14, 12.23, 13.11-13.12, 13.24 (1st cent. CE - 1st cent. CE)

1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.10. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.14. For by one offering he has perfected forever those who are being sanctified. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 13.11. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.24. Greet all of your leaders and all the saints. The Italians greet you.
46. New Testament, Philippians, 1.1, 1.6-1.7, 1.20, 1.28-1.29, 2.1-2.11, 2.13, 2.25-2.30, 3.6, 3.12-3.14, 3.20-3.21, 4.1-4.9, 4.15-4.18, 4.22 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.20. according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life, or by death. 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26. since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.5. Let your gentleness be known to all men. The Lord is at hand. 4.6. In nothing be anxious, but in everything, by prayer and petition with thanksgiving, let your requests be made known to God. 4.7. The peace of God, which surpasses all understanding, will guard your hearts and your thoughts in Christ Jesus. 4.8. Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever things are lovely, whatever things are of good report; if there is any virtue, and if there is any praise, think about these things. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.22. All the saints greet you, especially those who are of Caesar's household.
47. New Testament, Romans, 1.1, 1.4, 1.7-1.8, 1.13, 2.17, 2.23, 3.1, 3.21-3.26, 4.2, 5.8, 6.1-6.11, 6.19, 6.22-6.23, 7.12, 8.1-8.2, 8.5-8.9, 8.24-8.25, 8.27, 8.30, 8.34-8.35, 8.39, 9.3, 9.11, 9.16, 9.19, 9.24, 10.9-10.14, 11.2-11.8, 12.1, 12.3-12.8, 12.13, 14.7-14.8, 14.17, 14.20, 15.7, 15.16, 15.26-15.27, 15.31, 16.1-16.2, 16.4-16.5, 16.15-16.16, 16.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.13. contributing to the needs of the saints; given to hospitality. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
48. New Testament, Luke, 5.24, 7.34, 9.26, 10.15, 11.30, 12.8, 12.40, 17.24, 17.30, 18.6-18.8, 19.10, 22.69, 23.35, 24.47 (1st cent. CE - 1st cent. CE)

5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 9.26. For whoever will be ashamed of me and of my words, of him will the Son of Man be ashamed, when he comes in his glory, and the glory of the Father, and of the holy angels. 10.15. You, Capernaum, who are exalted to heaven, will be brought down to Hades. 11.30. For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 12.40. Therefore be ready also, for the Son of Man is coming in an hour that you don't expect him. 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 17.30. It will be the same way in the day that the Son of Man is revealed. 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 19.10. For the Son of Man came to seek and to save that which was lost. 22.69. From now on, the Son of Man will be seated at the right hand of the power of God. 23.35. The people stood watching. The rulers with them also scoffed at him, saying, "He saved others. Let him save himself, if this is the Christ of God, his chosen one! 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
49. New Testament, Mark, 3.6, 8.31, 8.37, 9.31, 10.33-10.34, 10.45, 13.14, 16.15 (1st cent. CE - 1st cent. CE)

3.6. The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.37. For what will a man give in exchange for his life? 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 16.15. He said to them, "Go into all the world, and preach the gospel to the whole creation.
50. New Testament, Matthew, 1.23, 11.23, 11.25-11.30, 16.18, 18.17, 18.19-18.20, 24.15, 28.19 (1st cent. CE - 1st cent. CE)

1.23. Behold, the virgin shall be with child, And shall bring forth a son. They shall call his name Immanuel;" Which is, being interpreted, "God with us. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
51. Tosefta, Berachot, 2.12-2.14 (1st cent. CE - 2nd cent. CE)

2.12. Zavim, Zavot, Niddot, and women who gave birth are permitted to read the Torah and to learn Mishna, Midrash, laws, and Aggadot. And men who had a seminal emission (Baalei Keraim) are forbidden in all of them. Rebbi Yossi says, “He can learn the laws that he is familiar with, as long as he does not arrange the Mishna.”" 2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 2.14. One that was standing in the field naked or that was doing his work naked should cover himself with straw and with stubble or anything [else for that matter] and may read [the Shema]. Even though they (i.e. the Rabbis) said that it is not praiseworthy for a person to be sitting naked, because the Holy One Blessed Be He did not create man naked as it says, “I clothed him in a cloud and [made] mist his shroud.” (Job 38:9) “Clothed him in a cloud” that [refers to] the sack of the fetus, “and [made] mist his shroud” that [refers to] the placenta. [If] there was a wrap of cloth or of skin wrapped around his loins he may read [the Shema]. Either way he should not pray [Shmoneh Esreh] until he covers his heart."
52. Anon., Marytrdom of Polycarp, 19.2 (2nd cent. CE - 2nd cent. CE)

19.2. 2 By his endurance he overcame the unrighteous ruler, and thus gained the crown of immortality, and he is glorifying God and the Almighty Father, rejoicing with the Apostles and all the righteous, and he is blessing our Lord Jesus Christ, the Saviour of our souls, and Governor of our bodies, and the Shepherd of the Catholic Church throughout the world.
53. Anon., Sifre Numbers, 22, 11 (2nd cent. CE - 4th cent. CE)

54. Aristides of Athens, Apology, 17 (2nd cent. CE - 2nd cent. CE)

55. Irenaeus, Refutation of All Heresies, 3.3.3 (2nd cent. CE - 3rd cent. CE)

56. Tertullian, Against Marcion, 4.5.3 (2nd cent. CE - 3rd cent. CE)

57. Tertullian, Apology, 39.1 (2nd cent. CE - 3rd cent. CE)

58. Tertullian, On Baptism, 15.2, 17.1-17.2 (2nd cent. CE - 3rd cent. CE)

59. Tertullian, On Fasting, Against The Psychics, 13.5 (2nd cent. CE - 3rd cent. CE)

60. Tertullian, Prescription Against Heretics, 20.8 (2nd cent. CE - 3rd cent. CE)

61. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה 13a. btothe binner houses,where there is only light; bthatsource, according to which He is surrounded by darkness, is referring btothe bouter houses. And Rav Aḥa bar Ya’akov said: There is one more firmamentabove these, which is babove the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice”(Ezekiel 1:22).,The Gemara comments: bUntil here, you have permission to speak; from thispoint bforward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man,Nebuchadnezzar, bwhen he said: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:14), thereby intending to rise to heaven? bA Divine Voice came and said to him: Wicked man, son of a wicked man, descendant,i.e., follower of the ways, bof Nimrod the wicked, who caused the entire world to rebel against Him duringthe time of bhis reign. /b, bHow many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years”(Psalms 90:10). bNow isthere bnot from the earth to the firmament a walkingdistance bof five hundred years, and the thickness of the firmamentitself is ba walkingdistance bof five hundred years, and a similardistance exists bbetween each and every one of the firmaments? /b,And babove them,above all the firmaments, bare the divine creatures. The feet of the divine creatures correspondin distance bto allthe firmaments; bthe ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them,and bthe horns of the animals correspond to all of them. Above themis the bThrone of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them,and the bliving, almighty, lofty, exalted King dwells above them. And you,Nebuchadnezzar, bsay: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:15), but the next verse states: b“Yet you shall be brought down to the netherworld, to the uttermost parts of the pit”(Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: bNormay one expound btheDesign of the Divine bChariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him,an individual, bthe outlinesof this topic, leaving him to comprehend the rest on his own. bRabbi Zeira said: One may transmit the outlinesof the Design of the Divine Chariot bonly to the president of the court,who needs to know them due to his wisdom and meritorious deeds, band to anyone whose heart inside him is concerned,i.e., one who is concerned about his sins and desires to achieve full repentance. bThere arethose bwho saythat this does not refer to two separate individuals, but to the president of the court, bwhose heart inside him is concerned. /b, bRabbi Ami said: The secrets of the Torah may be transmitted only to one who possessesthe following bfive characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter”(Isaiah 3:3). bAnd Rabbi Ami saidfurther: bThe words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them”(Psalms 147:20).,§ The Gemara relates: bRabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of theDivine bChariot.Rabbi Elazar bsaid to him:I have bnotyet bagedsufficiently, as one must be very settled in one’s mind for these studies. bWhen he grew old, Rabbi Yoḥa hadalready bpassed away. Rabbi Asi said to him: Come and I will teach you the Design of theDivine bChariot. He said to him: Had I merited, I would have learnedit bfrom Rabbi Yoḥa, your teacher.It therefore appears that I am unworthy of studying it.,The Gemara relates: bRav Yosef would study the Design of theDivine bChariotand was familiar with the subject, whereas bthe Elders of Pumbedita would study the act of Creation. They said toRav Yosef: bLet the Master teach us the Design of theDivine bChariot. He said to them:You bteach me the act of Creation. After they taught himthat subject, bthey said to him: Let the Master teach us the Design of theDivine bChariot. He said to them: We learned with regard to themthe secrets of the Torah: b“Honey and milk are under your tongue”(Song of Songs 4:11), meaning that bmatters that are sweeter than honey and milk should remain under your tongue.In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., bRabbi Abbahu said:It is derived from bhere,from the following verse: b“The lambs[ikevasim/b] bwill be for your clothing”(Proverbs 27:26), which he expounds as though it were written with the letter ishin /i, ikevashim /i, meaning concealed matters: bThings that constitute the concealed matters of the world should be under your clothing;you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, bthey said to him: We have learned them,the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, bup tothe verse b“And He said to me, son of man”(Ezekiel 2:1). bHe said to them:If so, btheseverses barethe very essence of the bDesign of theDivine bChariot,as they provide the main details of the topic.,The Gemara braises an objectionto this from a ibaraita /i: bUntil where is the Design of theDivine bChariotrelated? bRabbiYehuda HaNasi bsays: Until the latter “And I saw”(Ezekiel 1:27), not including the last verse. bRabbi Yitzḥak says: Untilthe word b“the electrum”(Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: bUntil “And I saw,” we teachthose worthy of it; bfrom thispoint bforward,we btransmitonly the boutlines. There arethose bwho say: Until “And I saw,” we transmit the outlines; from thispoint bforward, if he is wiseand bcan understand of his own accord, yes,we teach him. bIf not,we do bnotteach him even the outlines.,The Gemara poses a question: bAnd may one teach about the electrumof the Design of the Divine Chariot at all? bBut wasn’t there a certain youthwho bexpounded the electrum, and fire came out and consumed him,showing that such study is highly dangerous? The Gemara answers: That byouth was different, for his timeto study such matters bhad notyet barrived.Therefore, he was punished., bRav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name,because bwere it not for him, the book of Ezekiel would have been suppressed.Why did they wish to suppress it? Because they found bthat its words contradicted the words of Torah,as its later chapters contain many ihalakhotthat appear not to accord with those of the Torah. bWhat did he do? They brought up to him three hundred barrels of oil,for light and sustece, band he sat in an upper chamber and expounded it,to reconcile its teachings with those of the Torah., bThe Sages taught: An incidentoccurred binvolving a youth who was reading the book of Ezekiel in the house of his teacher, andhe bwasable to bcomprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekieldue to the danger it posed. bḤaya ben Ḥizkiya said to them: If thisyouth happened to be bwise,are ballpeople bwiseenough to understand this book?,The Gemara asks: bWhat isthe belectrum? Rav Yehuda said: /b
62. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

72a. איכא נועל בפניה אלא לבית האבל מאי נועל בפניה איכא תנא למחר היא מתה ואין כל בריה סופדה ואיכא דאמרי אין כל בריה סופנה,תניא היה ר' מאיר אומר מאי דכתיב (קהלת ז, ב) טוב ללכת אל בית אבל מלכת אל בית משתה באשר הוא סוף כל האדם והחי יתן אל לבו מאי והחי יתן אל לבו דברים של מיתה דספד יספדוניה דקבר יקברוניה דידל ידלוניה דלואי ילווניה דטען יטענוניה:,ואם היה טוען משום דבר אחר רשאי: מאי דבר אחר אמר רב יהודה אמר שמואל משום בני אדם פרוצין שמצויין שם אמר רב אשי לא אמרן אלא דאיתחזק אבל לא איתחזק לא כל כמיניה:,ואם אמר לה ע"מ שתאמרי: ותימא אמר רב יהודה אמר שמואל דברים של קלון:,או שתהא ממלאה ומערה לאשפה: ותיעביד א"ר יהודה אמר שמואל שתמלא ונופצת במתניתא תנא שתמלא עשרה כדי מים ותערה לאשפה,בשלמא לשמואל משום הכי יוציא ויתן כתובה אלא למתניתא מאי נפקא לה מינה תיעביד אמר רבה בר בר חנה אמר רבי יוחנן מפני שנראית כשוטה,אמר רב כהנא המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה וריחים ותנור יוציא ויתן כתובה שמשיאה שם רע בשכינותיה,תניא נמי הכי המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה ריחים ותנור יוציא ויתן כתובה מפני שמשיאה שם רע בשכינותיה וכן היא שנדרה שלא תשאל ושלא תשאיל נפה וכברה וריחים ותנור ושלא תארוג בגדים נאים לבניו תצא שלא בכתובה מפני שמשיאתו שם רע בשכיניו:, big strongמתני׳ /strong /big ואלו יוצאות שלא בכתובה העוברת על דת משה ויהודית ואיזו היא דת משה מאכילתו שאינו מעושר ומשמשתו נדה ולא קוצה לה חלה ונודרת ואינה מקיימת,ואיזוהי דת יהודית יוצאה וראשה פרוע וטווה בשוק ומדברת עם כל אדם אבא שאול אומר אף המקללת יולדיו בפניו רבי טרפון אומר אף הקולנית ואיזוהי קולנית לכשהיא מדברת בתוך ביתה ושכיניה שומעין קולה:, big strongגמ׳ /strong /big מאכילתו שאינו מעושר: היכי דמי אי דידע נפרוש אי דלא ידע מנא ידע לא צריכא דאמרה ליה פלוני כהן תיקן לי את הכרי ואזיל שייליה ואשתכח שיקרא:,ומשמשתו נדה: היכי דמי אי דידע בה נפרוש אי דלא ידע נסמוך עילוה דא"ר חיננא בר כהנא אמר שמואל מנין לנדה שסופרת לעצמה שנאמר (ויקרא טו, כח) וספרה לה שבעת ימים לה לעצמה,לא צריכא דאמרה ליה פלוני חכם טיהר לי את הדם ואזל שייליה ואשתכח שיקרא ואיבעית אימא כדרב יהודה דאמר רב יהודה הוחזקה נדה בשכינותיה בעלה לוקה עליה משום נדה:,ולא קוצה לה חלה: היכי דמי אי דידע נפרוש אי דלא ידע מנא ידע לא צריכא דאמרה ליה פלוני גבל תיקן לי את העיסה ואזיל שייליה ואשתכח שיקרא:,ונודרת ואינה מקיימת: דאמר מר בעון נדרים בנים מתים שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך וגו' ואיזו הן מעשה ידיו של אדם הוי אומר בניו ובנותיו רב נחמן אמר מהכא (ירמיהו ב, ל) לשוא הכיתי את בניכם לשוא על עסקי שוא,תניא היה ר"מ אומר כל היודע באשתו שנודרת ואינה מקיימת יחזור וידירנה ידירנה במאי מתקן לה אלא יחזור ויקניטנה כדי שתדור בפניו ויפר לה אמרו לו אין אדם דר עם נחש בכפיפה,תניא היה ר' יהודה אומר כל היודע באשתו שאינה קוצה לו חלה יחזור ויפריש אחריה אמרו לו אין אדם דר עם נחש בכפיפה,מאן דמתני לה אהא כ"ש אהך אבל מאן דמתני אהך אבל הא זימנין דמקרי ואכיל:,ואיזוהי דת יהודית יוצאה וראשה פרוע: ראשה פרוע דאורייתא היא דכתיב (במדבר ה, יח) ופרע את ראש האשה ותנא דבי רבי ישמעאל אזהרה לבנות ישראל שלא יצאו בפרוע ראש דאורייתא 72a. bthere iseffectively an act of blockinga door bin front of herby withholding from her any possibility of rejoicing, bbutwhen he forbids her from going bto a house of mourning, what lockingof a door bin front of her is there? He taught: In the future shetoo bwill die, and no person will eulogize heror take care of her, just as she did not do so for others. bAnd some say: No person will value heror pay attention to her, since a person who does not visit the sick or console mourners cuts himself off from others.,Similarly, bit is taughtin a ibaraita /i: bRabbi Meir used to say: What isthe meaning of that bwhich is written: “It is better to go to a house of mourning than to go to a house of feasting, since that is the end of all men, and the living will take it to heart”(Ecclesiastes 7:2)? bWhatdoes b“and the living will take it to heart”mean? It means that they will take bmattersrelating bto deathto heart, realizing that they too will eventually die. He bwho eulogizesothers, people bwill eulogize him;he bwho buriessomeone, people bwill bury him;he bwho liftsothers to bring them to burial, people bwillsimilarly blifthim to bring him to burial; he bwho escortsothers out for burial, people bwillsimilarly bescort him;he bwho carriesothers, others bwill carry him.Therefore, one who does not come to a house of mourning to comfort the bereaved will himself not be treated with proper dignity when he dies.,§ The mishna stated: bAnd if he claimedhe forbade her bdue to something else, he is permittedto do so. The Gemara asks: bWhat ismeant by bsomething else? Rav Yehuda saidthat bShmuel said:He claims he did so bdue to promiscuous individuals that arecommonly bfound there,and he does not want his wife to be among them. bRav Ashi said: We saidthat he may forbid her bonlywith regard to a case bwhere a presumption has beenestablished that promiscuous people frequent this location, bbutif bnosuch bpresumption has beenestablished, bit is not in his powerto say he is concerned about it.,§ The mishna stated: bAnd if he said to her:The vow will be void bon condition that you tellso-and-so what you told me, or what I told you, he must divorce her and give her the payment of her marriage contract. The Gemara asks: bAnd let her say it.Why shouldn’t she simply comply with his wishes? bRav Yehuda saidthat bShmuel said:It is referring to bdegrading matters,meaning intimate conversations between husband and wife, which she is ashamed to relate in the presence of others.,The mishna stated: bOrhe said the vow will be void on condition bthat she fillsomething up band pourit binto the refuse.The Gemara asks: bAnd let her do it. Rav Yehuda saidthat bShmuel said:The mishna’s intention is bthathe demanded that bshe fillherself up bandthen bshakeherself out. This is a euphemistic way of saying that the husband wants her to take measures to prevent herself from becoming pregt, and she is permitted to protest this. bIt was taught in a ibaraita /i:The case is bthathe told her bto fillup bten jugs of water and pourthem binto the refuse,a task that involves pointless effort and appears foolish.,The Gemara asks: bGrantedthat baccording to Shmuel,who explains that the mishna is referring to a case where the husband insists that she not become pregt, bdue to thatreason bhe must divorceher band giveher the payment of her bmarriage contract. But according to the ibaraita /i,which explains that he simply wants her to engage in pointless work, bwhat difference does it make to her? Let her do it. Rabba bar bar Ḥanna saidthat bRabbi Yoḥa said: Because shewould bappear insaneif she were to perform pointless actions, she may therefore demand a divorce., bRav Kahana said: One who vowsand obligates bhis wife not to borrow or not to lendutensils that people generally lend, such as ba sifter, or a sieve, or a mill, or an oven, must divorceher band giveher the payment of her bmarriage contract, sinceby making such rules bhe causes her to develop a bad reputation among her neighbors,who will suspect her of stinginess or haughtiness.,The Gemara notes: bThatopinion bis also taughtin a ibaraita /i: bOne who vowsand obligates bhis wife not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, must divorceher band giveher the payment of her bmarriage contract, since he causes her to develop a bad reputation among her neighbors. And similarly,if it is bshe who vowed not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, or that she will not weave nice garments for his children, shemay be bdivorced withoutpayment of her bmarriage contract.This too is bbecause she causes him to develop a bad reputation among his neighbors,as they will link her behavior to him and think that he instructed her to act this way., strongMISHNA: /strong bAnd theseare examples of women who may be bdivorced withoutpayment of their bmarriage contract:A woman bwho violatesthe bprecepts of Moses,i.e., ihalakha /i, borthe precepts of bJewishwomen, i.e., custom. The Mishna explains: bAnd who iscategorized as a woman who violates the bprecepts of Moses?This includes cases such as when bshe feeds himfood bthat has not been tithed, or she engages in sexual intercourse with himwhile she has the legal status of ba menstruating woman, or she does not separate a portion of dough to be given to a priest [ iḥalla /i], or she vows and does not fulfillher vows., bAnd who isconsidered a woman who violates the bprecepts of Jewishwomen? One who, for example, bgoes outof her house, band her head,i.e., her hair, is buncovered; orshe bspinswool bin thepublic bmarketplace; orshe bspeaks with every manshe encounters. bAbba Shaul says: Also one who curses his,i.e., her husband’s, bparents in his presence. Rabbi Tarfon says: Also a loud woman. And who isdefined as ba loud woman? When she speaks inside her house and her neighbors hear her voice. /b, strongGEMARA: /strong The mishna stated: bShe feeds himfood bthat has not been tithed.The Gemara attempts to clarify: bWhat are the circumstancesof the case under discussion? bIf he knowsthat the food is untithed, bhe should abstainand not eat it. And bif he does not knowthat the food is untithed, then bhow does he knowthat she in fact fed him such food, so that he can divorce her? The Gemara responds: bNo,it is bnecessary when she tells him: So-and-sothe bpriest rectified the pileof grain bfor meby tithing it, band hethen bwent and askedthe priest whether he did so, band it was foundto be ba lie.It is therefore clear that she did not tithe the food before she served it to him.,§ The mishna stated: bOr she engages in sexual intercourse with himwhile she has the status of ba menstruating woman.The Gemara asks: bWhat are the circumstances? If he knows about herthat she is a menstruating woman, bhe should abstain.And bif he does not know,then bhe should rely on her. Because Rav Ḥina bar Kahana saidthat bShmuel said: From whereis it derived bthat a menstruating woman can countthe days bfor herself,and that she is trusted to testify that she did so? bAs it is stated: “Then she shall count to herself seven days”(Leviticus 15:28). b“To herself”means bby herself,and she may be trusted that she did so. If so, why can’t the husband trust his wife that she is not a menstruating woman?,The Gemara answers: bNo,it is bnecessary when she tells him: So-and-sothe bSage purified the blood for meby ruling that it did not qualify as menstrual blood, band he went and asked him, and it was foundthat her claim was ba lie. And if you wish, sayinstead that this is bsimilar to that which Rav Yehudasaid, bas Rav Yehuda stated:If bshe is known by her neighbors to be a menstruating woman, her husband is flogged ifhe has relations with bher, due tothe prohibition against cohabiting with ba menstruating woman.In this case, she was known by her neighbors to be a menstruating woman, but she had not told her husband. She then engaged in sexual intercourse with him, and he subsequently discovered her status from her neighbors.,§ The mishna stated: bOr she does not separate iḥalla /i.The Gemara asks: bWhat are the circumstances? If he knowsthat she did not separate iḥalla /i, bhe should abstain. If he does not know,then bhow does he knowabout it afterward in order to divorce her? The Gemara answers: bNo,it is bnecessary when she tells him: So-and-sothe bkneader rectified the dough for meby separating iḥalla /i, band he went and asked him, and it was foundthat her claim was ba lie. /b,§ The mishna also stated: bOr she vows and does not fulfillher vows. The Gemara clarifies the reason for this, as it is different from the other cases in the mishna, where she causes her husband to violate a prohibition. In this case it is only she who violates a prohibition. bAs the Master said: Due tothe sin of unfulfilled bvows, children die, as it is stated:“It is better not to vow than to vow and not pay. bDo not allow your mouth to bring your flesh to sin… /bwhy should the Lord become angry at your voice and destroy the work of your hands?” (Ecclesiastes 5:4–5). bAnd what is the work of a person’s hands? You must sayit is referring to bhis sons and his daughters. Rav Naḥman said:A proof to the above idea may be brought bfrom here: “In vain I smote your children”(Jeremiah 2:30). The phrase b“in vain”means: bFor matterscaused by bvainwords, meaning that you took a vow and did not fulfill it., bIt is taughtin a ibaraitathat bRabbi Meir used to say: Anyone who knows concerning his wife that she vows and does not fulfillher vows bshould return and vowto obligate bher.The Gemara wonders: bHe should vowand obligate bher? How will he rectifyit bfor herby doing this? bRather,the intention is bhe should return and provoke her, so that she will vow in his presence and he canthen bnullifyit bfor her. They said to him:This solution is not effective, because ba person does not reside in a basket [ ikefifa /i],i.e., in close quarters, bwith a snake,since this is extremely dangerous. Similarly, he cannot constantly prevent her from taking vows, so it would be preferable that he divorce her., bIt is taughtin a ibaraitasimilar to the previous one that bRabbi Yehuda used to say: Anyone who knows concerning his wife that she does not separate iḥallafor him should go back and separateit bafter sheis finished. bThey said to him:This solution is not effective, since ba person does not reside in a basket with a snake. /b,The Gemara discusses the two applications of the idea that a husband should try to correct his wife’s misdeeds: bHe who teaches it with regard to this,the case of iḥalla /i, ball the more sowould teach it bfor that,the case of vows, which are not a daily occurrence. bBut he who teaches it with regard to that,i.e., the case of vows, teaches it only in that case, bbutin bthiscase of iḥalla /i, bsometimes hewill bhappen to eatuntithed produce; and Rabbi Meir holds that he cannot always be careful enough to ensure that iḥallawas taken.,§ The mishna stated: bAnd who isconsidered a woman who violates the bprecepts of Jewishwomen? One who bgoes out and her head is uncovered.The Gemara asks: The prohibition against a woman going out with bher head uncoveredis not merely a custom of Jewish women. Rather, bit is by Torahlaw, bas it is writtenwith regard to a woman suspected by her husband of having been unfaithful: b“And he shall uncover the head of the woman”(Numbers 5:18). And bthe school of Rabbi Yishmael taught:From here there is a bwarning to Jewish women not to go out with an uncovered head,since if the Torah states that a woman suspected of adultery must have her head uncovered, this indicates that a married woman must generally cover her head. The Gemara explains: bBy Torahlaw
63. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

76b. הא לא צריכא ליה,[ותיפוק ליה] דהא מצרית ראשונה היא וכי תימא הנך אזלי לעלמא והני אחריני נינהו,והא תניא א"ר יהודה מנימין גר מצרי היה לי חבר מתלמידי ר"ע אמר אני מצרי ראשון ונשאתי מצרית ראשונה אשיא לבני מצרית שניה כדי שיהא בן בני ראוי לבא בקהל,אמר רב פפא אנן משלמה ליקו ונתיב שלמה לא נסיב מידי דכתיב ביה (מלכים א יא, ב) מן הגוים אשר אמר ה' אל בני ישראל לא תבואו בהם והם לא יבואו בכם אכן יטו את לבבכם אחרי אלהיהם בהם דבק שלמה לאהבה אלא קשיא ויתחתן,מתוך אהבה יתירה שאהבה מעלה עליו הכתוב כאילו נתחתן בה,א"ל רבינא לרב אשי והא אנן תנן פצוע דכא וכרות שפכה מותרים בגיורת ומשוחררת הא בנתינה אסירי,א"ל וליטעמיך אימא סיפא ואינן אסורין אלא מלבא בקהל הא בנתינה שרו אלא מהא ליכא למשמע מינה:, big strongמתני׳ /strong /big עמוני ומואבי אסורים ואיסורן איסור עולם אבל נקבותיהם מותרות מיד,מצרי ואדומי אינם אסורים אלא עד שלשה דורות אחד זכרים ואחד נקבות ר"ש מתיר את הנקבות מיד א"ר שמעון ק"ו הדברים ומה אם במקום שאסר את הזכרים איסור עולם התיר את הנקבות מיד מקום שלא אסר את הזכרים אלא עד שלשה דורות אינו דין שנתיר את הנקבות מיד,אמרו לו אם הלכה נקבל ואם לדין יש תשובה אמר להם לא כי הלכה אני אומר:, big strongגמ' /strong /big מנא ה"מ א"ר יוחנן דאמר קרא (שמואל א יז, נה) וכראות שאול את דוד יוצא לקראת הפלשתי אמר אל אבנר שר הצבא בן מי זה הנער אבנר ויאמר אבנר חי נפשך המלך אם ידעתי ולא ידע ליה והכתיב (שמואל א טז, כא) ויאהבהו מאד ויהי לו נושא כלים אלא אאבוה קא משאיל,ואביו לא ידע ליה והכתיב (שמואל א יז, יב) והאיש בימי שאול זקן בא באנשים ואמר רב ואיתימא רבי אבא זה ישי אבי דוד שנכנס באוכלוסא ויצא באוכלוסא,ה"ק שאול אי מפרץ אתי אי מזרח אתי אי מפרץ אתי מלכא הוי שהמלך פורץ לעשות דרך ואין ממחין בידו אי מזרח אתי חשיבא בעלמא הוי,מ"ט אמר ליה שאל עליה דכתיב (שמואל א יז, לח) וילבש שאול את דוד מדיו כמדתו וכתיב ביה בשאול (שמואל א ט, ב) משכמו ומעלה גבוה מכל העם א"ל דואג האדומי עד שאתה משאיל עליו אם הגון הוא למלכות אם לאו שאל עליו אם ראוי לבא בקהל אם לאו מ"ט דקאתי מרות המואביה,א"ל אבנר תנינא עמוני ולא עמונית מואבי ולא מואבית אלא מעתה ממזר ולא ממזרת ממזר כתיב מום זר,מצרי ולא מצרית שאני הכא דמפרש טעמא דקרא (דברים כג, ה) על אשר לא קדמו אתכם בלחם ובמים דרכו של איש לקדם ולא דרכה של אשה לקדם היה להם לקדם אנשים לקראת אנשים ונשים לקראת נשים אישתיק,מיד ויאמר המלך שאל אתה בן מי זה העלם התם קרי ליה נער הכא קרי ליה עלם הכי קא אמר ליה הלכה נתעלמה ממך צא ושאל בבית המדרש שאל אמרו ליה עמוני ולא עמונית מואבי ולא מואבית 76b. But bthis one,Pharaoh’s daughter, bdid not require suchthings, as she herself was the daughter of royalty, and therefore there would have been no reason to doubt the sincerity of her conversion.,The Gemara asks: bBut let him derivethat Pharaoh’s daughter was forbidden to Solomon for a different reason, bas shewas ba first- /bgeneration bEgyptianconvert. Even if she converted, she would still have been an Egyptian convert of the first generation, and as such neither she nor her children would have been permitted to marry a Jew by birth (Deuteronomy 23:8–9). bAnd if you would saythat bthosewhom the Torah rendered forbidden have already bleftEgypt and are now living elsewhere bin the world, and thosecurrently living in Egypt bare others,there is a difficulty.,As, bisn’t it taughtin a ibaraitathat bRabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva,and bhe said:After I converted bIwas ba first- /bgeneration bEgyptianconvert, bandso bI marriedanother bfirst- /bgeneration bEgyptianconvert. bI will marry off my son,who is a second-generation Egyptian convert, btoanother bsecond- /bgeneration bEgyptianconvert, bso that my grandson will be fit to enter into the congregation.This indicates that first- and second-generation converts of Egyptian extraction were prohibited from entering into the congregation even during the period of the Mishna., bRav Pappa said: Shall we stand up and raise an objection from Solomon? Solomon did not marry anyone, as it is written in his regard: “of the nations concerning which the Lord said to the children of Israel, You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods; Solomon cleaved to these in love”(I Kings 11:2). Solomon cleaved to these women in love, but was not legally married to them. As Solomon had other forbidden wives, the case of Pharaoh’s daughter presents no special difficulty. In fact, none of these marriages were valid at all. bButthe phrase b“andSolomon bmarried”(I Kings 3:1) that appears in connection with Pharaoh’s daughter is bdifficult,as it indicates that this marriage was in fact valid.,The Gemara answers: bDue to the extraordinary love that he had for her, the verse relates to him as if he had married herthrough a legally valid marriage, even though this was not the case., bRavina said to Rav Ashi: But didn’t we learnin the mishna that ba man with crushed testicles and one whose penis has been severed are permitted tomarry a female bconvert and an emancipatedmaidservant? That indicates that it is only these women whom they are permitted to marry, bbut they are prohibited frommarrying ba Gibeonite woman.This appears to contradict the ibaraitathat permits a man with crushed testicles to marry a Gibeonite.,Rav Ashi bsaid toRavina: bAnd according to yourline of breasoning, say the latter clauseof the mishna as follows: bAnd they are prohibited only from entering into the congregation,and infer just the opposite, that it is only a woman who was born Jewish whom they are prohibited from marrying, bbut they are permitted tomarry ba Gibeonite woman,as she is not part of the congregation of the Lord. bRather, noinference is bto be learned from thismishna, as the possible inferences are contradictory, and one must therefore rely on the ihalakhathat was expressly taught.,mishna bAmmonite and Moabiteconverts bare prohibitedfrom entering into the congregation and marrying a woman who was born Jewish, band their prohibition is eternal,for all generations. bHowever, their femalecounterparts, even the convert herself, bare permitted immediately. /b, bEgyptian and Edomiteconverts bare prohibitedfrom entering into the congregation bonly for three generations, both males and females. Rabbi Shimon renders permittedEgyptian and Edomite bfemales immediately. Rabbi Shimon said: The mattermay be derived by way of ban ia fortiori /iinference: bIf in a place wherethe Torah rendered bprohibited the males with an eternal prohibition,i.e., Ammonites and Moabites, it brendered permitted the females immediately,then in ba place where it rendered prohibited the males for only three generations,i.e., Egyptians and Edomites, bis it not right that we should render permitted the females immediately? /b,Rabbi Shimon’s colleagues bsaid to him: Ifyou are reporting a ihalakha /ithat you received from your teachers, bwe will acceptit from you. bBut ifyou merely wish to prove your case with an ia fortiori binferencebased on your own reasoning, bthere is a refutationof your argument. Rabbi Shimon bsaid to them:That is bnot so.I disagree with your claim that the ia fortioriinference can be refuted, but in any case bI am stating a ihalakha /ihanded down to me by my teachers.,gemara The Gemara asks: bFrom where are these mattersderived that female Ammonites and Moabites are permitted immediately? bRabbi Yoḥa said: As the verse states: “And when Saul saw David go forth against the Philistine, he said to Abner, the captain of the host: Abner, whose son is this youth? And Abner said: As your soul lives, O king, I cannot tell”(I Samuel 17:55). This verse is puzzling: bDidSaul really bnot recognize him? But isn’t itpreviously bwritten:“And David came to Saul, and stood before him; band he loved him greatly; and he became his armor-bearer”(I Samuel 16:21)? bRather,it must be that bhe was asking aboutDavid’s bfather. /b,The Gemara is still puzzled by this verse: bAnd didSaul bnot recognizeDavid’s bfather? But isn’t it writtenwith regard to Jesse, David’s father: b“And the man in the days of Saul was old, and came among men”(I Samuel 17:12), band Rav, and some say Rabbi Abba, said: Thisis referring to bJesse, father of David, whoalways bentered with multitudes [ iukhlusa /i] and left with multitudes.As he was clearly a man of importance, everyone must have known who he was.,Rather, bthis iswhat bSaul was saying,in his attempt to clarify David’s lineage: bDoeshe bcome fromthe descendants of bPerez, or doeshe bcome fromthe descendants of bZerah?What is the significance of this question? bIfhe bcomes from Perez he will be king, as a king may breach [ iporetz /i] a wayfor himself band no one can stop him.And bif he comes from Zerah he will be merely a man of importance,but not a king.,The Gemara continues with its explanation: bFor what reason didSaul bsay toAbner that he should binquire aboutDavid? bAs it is written: “And Saul clad David with his apparel [ imaddav /i]”(I Samuel 17:38), which indicates that the clothes were bofDavid’s bsize [ ikemiddato /i]. And it is written with regard to Saul: “From his shoulders and upward he was higher than any of the people”(I Samuel 9:2). Upon seeing that his clothes fit David, Saul began to fear that it might be David who was destined for the throne, and he therefore inquired into his background. At that point, bDoeg the Edomite said toSaul: bBefore you inquire as to whether or not he is fit for kingship, inquire as to whether or not he iseven bfit to enter into the congregation. What is the reasonfor such doubts? It is bthathe bdescends from Ruth the Moabite,and Moabites are permanently barred from entering the congregation., bAbner said to him: Wealready blearnedthat there is no room for such concern. As the verse states: “An Ammonite or a Moabite shall not enter into the congregation of the Lord” (Deuteronomy 23:4), teaching that ban Ammoniteman is barred from entering into the congregation, bbut not an Ammonite woman;and similarly, ba Moabiteman is barred from entering into the congregation, bbut not a Moabite woman.Doeg said to him: bHowever, if that is so,say that the verse that renders it prohibited for a imamzerto enter the congregation renders prohibited only a male imamzer /i, but not a female imamzer /i.Abner replied: bIt is written: “A imamzer /i,”which should be understood not as a noun but as an adjective, denoting ba strange blemish [ imum zar /i],one who is defective due to a forbidden relationship, and this applies to males and females alike.,Doeg retorted: If so, say that it is prohibited for only ban Egyptianman to enter into the congregation, bbut not an Egyptian woman.Abner answered: bHere it is different, as the reason forthe prohibition recorded in this bversewith regard to Ammonites bis explicit: “Because they did not meet you with bread and with wateron the way, when you came forth out of Egypt” (Deuteronomy 23:5). Since bit is the way of a manto go forth bto meetguests bbut it is not the way of a womanto go forth, females were not included in this prohibition. Doeg countered: Still, bthe men should have goneforth bto meet the men, and the women to meet the women.Abner bwas silent,as he did not know how to respond to this objection., bImmediately: “And the king said, inquire you whose son is this lad”(I Samuel 17:56). The Gemara comments: bThere,in the previous verse, Saul bcalls him youth [ ina’ar /i],and bhere he calls him lad [ ielem /i].This change in the wording hints at the following discussion. Saul bsaid toDoeg bas follows:The ihalakhais hidden [ initalma /i] from you,and you are ignorant of the law. bGo and inquireabout the matter bin the study hall. Hewent to the study hall and basked. They said to him:The ihalakhais: bAn Ammoniteman is forbidden, bbut not an Ammonite woman; a Moabiteman is forbidden, bbut not a Moabite woman. /b
64. Diogenes Laertius, Lives of The Philosophers, 7.166 (3rd cent. CE - 3rd cent. CE)

7.166. He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.His books are the following:of Training.of the Passions.Concerning Opinion or Belief.The Legislator.The Obstetrician.The Challenger.The Teacher.The Reviser.The Controller.Hermes.Medea.Dialogues.Ethical Themes.
65. Pseudo Clementine Literature, Homilies, 7.8, 13.4, 13.9 (3rd cent. CE - 4th cent. CE)

66. Pseudo Clementine Literature, Recognitions, 1.39, 1.69 (4th cent. CE - 5th cent. CE)

1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.69. To him our James began to show, that whatsoever things the prophets say they have taken from the law, and what they have spoken is in accordance with the law. He also made some statements respecting the books of the Kings, in what way, and when, and by whom they were written, and how they ought to be used. And when he had discussed most fully concerning the law, and had, by a most clear exposition, brought into light whatever things are in it concerning Christ, he showed by most abundant proofs that Jesus is the Christ, and that in Him are fulfilled all the prophecies which related to His humble advent. For he showed that two advents of Him are foretold: one in humiliation, which He has accomplished; the other in glory, which is hoped for to be accomplished, when He shall come to give the kingdom to those who believe in Him, and who observe all things which He has commanded. And when he had plainly taught the people concerning these things, he added this also: That unless a man be baptized in water, in the name of the threefold blessedness, as the true Prophet taught, he can neither receive remission of sins nor enter into the kingdom of heaven; and he declared that this is the prescription of the unbegotten God. To which he added this also: 'Do not think that we speak of two unbegotten Gods, or that one is divided into two, or that the same is made male and female. But we speak of the only-begotten Son of God, not sprung from another source, but ineffably self-originated; and in like manner we speak of the Paraclete.' But when he had spoken some things also concerning baptism, through seven successive days he persuaded all the people and the high priest that they should hasten straightway to receive baptism.
67. Anon., 4 Baruch, 5

68. Anon., Hekhalot Rabbati, 18

69. Anon., Hekhalot Zutarti, 339, 344-346, 338

70. Anon., Merkava Rabba, 673



Subjects of this text:

subject book bibliographic info
abimelech/ebed-melech, sleep of Allison, 4 Baruch (2018) 251
abimelech/ebed-melech Allison, 4 Baruch (2018) 251
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
abraham Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
adam Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
akhaia (roman province) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 201
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 231
anatolia/asia minor Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
angel Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
aramaic Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
ascend, ascension, ascent Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
asia minor Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
assimilation, to god/gods Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
audience deSilva, Ephesians (2022) 10
baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20, 62; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
beatitude Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
bible Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
blood Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
body Levison, Filled with the Spirit (2009) 290, 299
body of christ Levison, Filled with the Spirit (2009) 299
borders v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
children Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
christ Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 214
christian church, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 191, 193
christianity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
christians/christianity Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
christos Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 25
church Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
church (ejkklhsiva) Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 231
circumcision deSilva, Ephesians (2022) 10
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
confession Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
consciousness Levison, Filled with the Spirit (2009) 299
contribution, corinthian, for jerusalem Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
conversion/proselytes, christian Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
converts as pauls, of god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
corinth, freedpersons Nasrallah, Archaeology and the Letters of Paul (2019) 64
covenant, renewal ceremony Levison, Filled with the Spirit (2009) 290
criteria, conceptual coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
daniel (person) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
darkness Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
dead sea scrolls Levison, Filled with the Spirit (2009) 290
delphi Levison, Filled with the Spirit (2009) 290, 299
demons and baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
demons and sexual sin Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
demons in jewish-christian texts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
demons in second- and third-century texts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
descent/katabasis Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
devotion Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 97
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 165
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62, 88
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62, 88, 97
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
dreams Levison, Filled with the Spirit (2009) 290, 299
education Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
ekklêsia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449, 488
embedding fables into narratives Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
endtime Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 25
enoch Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
ephesians, historical background Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
ephesus deSilva, Ephesians (2022) 10
epigram Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
epigraphy/inscriptions, funerary inscriptions, epitaphs Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
epimythium Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
eruv as legal fiction, and paul Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
eschatology Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 25; Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
ethnos/ethne, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ethnos/ethne, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
eucharist Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 128
example, of churches Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
exorcism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
faith, in christ deSilva, Ephesians (2022) 49
faith Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 88
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
faithfulness deSilva, Ephesians (2022) 49
fasting Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
father, child relationship Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
father, god as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
fire Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
food, impurity of offered to idols Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
fredriksen, paula Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
freedpersons, in corinth Nasrallah, Archaeology and the Letters of Paul (2019) 64
freedpersons Nasrallah, Archaeology and the Letters of Paul (2019) 64
friendship, differences between divine and human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
gaul Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
genos/gene/gens/genus, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
genos/gene/gens/genus, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
genre, interpretation as guide to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
gentiles Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
geography Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 231
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
god, as creator Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
god, fear of Levison, Filled with the Spirit (2009) 290
god, image of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
god, in platonic thought Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
god, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
god, temple of Levison, Filled with the Spirit (2009) 290, 299
god (pauline), character (love) Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 128, 129
grace (χάρις) Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
grave/graveyard Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
greeks/hellenes, and jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
gregory of nazianzus Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
hades Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
hair covering Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
harrill, j. albert Nasrallah, Archaeology and the Letters of Paul (2019) 64
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
hebrews/israelites, as chosen people Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
hekhalot, rabbati Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
herillus Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
high priest Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
holiness Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
holy of holies, holy place Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
i peter Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
identity, jewish, as exclusive or inclusive Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
identity, jewish, in paul' Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
identity, jewish Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
ignatios of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 201
image of god Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
inspiration Levison, Filled with the Spirit (2009) 290, 299
interpretation, multiple morals Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
jerusalem church Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449, 488
jesus, recipient of prayers Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
jesus christ, in paul Levison, Filled with the Spirit (2009) 290, 299
jesus christ Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
jesus name Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
jew/jewish, dead sea Levison, Filled with the Spirit (2009) 290
jew/jewish, literature/ authors' "151.0_299.0@law, god's" Levison, Filled with the Spirit (2009) 290
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 299
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
jewish prayers/ prayer-practice Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
jewish scriptures Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
jews/judeans/ioudaioi, and non-jews in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
jews Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
judaism Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
justin martyr Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
knowledge Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
kurios, kyrios Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 88, 97
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
laodicea combusta Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
laos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
law, god's" '151.0_299.0@law, torah Levison, Filled with the Spirit (2009) 290
law, lawful Levison, Filled with the Spirit (2009) 299
life, christian/community Levison, Filled with the Spirit (2009) 290
life, of virtue Levison, Filled with the Spirit (2009) 290
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
light Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
literature Levison, Filled with the Spirit (2009) 290, 299
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
logos Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20, 62, 88, 97
lords prayer, effect of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
lords prayer, prayerer of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 128, 129
lycaonia Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
makedonia (roman province) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 201
maranatha Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
marriage Nasrallah, Archaeology and the Letters of Paul (2019) 64
marriage (see also divorce) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
martyrdom of polykarpos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 193
meals, communal, purity requirements for Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
melchizedek Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 97
menstruation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
messiah Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
mesusa Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
mind Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
moral formation, involvement of god/gods within Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
moral formation, love in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
moses Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
mystery, mysteries deSilva, Ephesians (2022) 49
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
nazirite Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
new religionsgeschichtliche schule Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 191, 193, 201
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 369
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
others Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 48
paganism Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
paradise, pardes Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
parousia Edelmann-Singer et al., Sceptic and Believer in Ancient Mediterranean Religions (2020) 182
paul, apostle, slavery Nasrallah, Archaeology and the Letters of Paul (2019) 64
paul, as genealogical exclusivist Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
paul, as pastor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
paul, eschatology of Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
paul, pauline, paulinism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20, 88, 97
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 124
paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133; Roukema, Jesus, Gnosis and Dogma (2010) 91, 92; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
paul (saul) Levison, Filled with the Spirit (2009) 290, 299; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449, 488
pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
pauline corpus Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
pedagogy Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
pentateuch (see also tora) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
peter Roukema, Jesus, Gnosis and Dogma (2010) 92
philtatius Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
phrygia Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
physical description, thesslanonians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
plato Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316, 393
poetry (christian) Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
prayer Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192; Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
preaching, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
priest, priesthood Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 62
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
proselyte, proselytism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
ps.-clementine literature on baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
ps.-clementine literature on demons Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
ps.-clementine literature on sexual purity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
psychic Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
public and private Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 231
purification/purity Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 154
qumran Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 25
qumran community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
rabbinic tradition/literature, halakha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
rabbis Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
rebirth Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
reference, quotation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
reliance, on god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
rest (eschatological) Allison, 4 Baruch (2018) 251
rhetoric, greco–roman Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
righteousness/the righteous/the just Allison, 4 Baruch (2018) 251
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
ritual Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20
roman church Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 201
rome, roman Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 97
rome/romans, and christians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
sacrifice (of christ) Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 263
saints deSilva, Ephesians (2022) 49
sanders, e. p. Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 147
second temple Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 20, 62
secrecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
semantics (christian) Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
septuagint Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 488
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74, 128, 129
sex/sexuality Levison, Filled with the Spirit (2009) 299
sexual relations in second- and third-century christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 192
shammai, school Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
shema israel Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
shema yisrael Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
sisinus Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 132
slaves, slavery, manumission Nasrallah, Archaeology and the Letters of Paul (2019) 64
slaves/slavery, in pauls binary Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
socrates Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
sojourning Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 231
son, of god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 221
son of man Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 421
soul Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 290, 299
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 299
spirit, characterizations as, teacher Levison, Filled with the Spirit (2009) 290
spirit, effects of, holiness/ integrity Levison, Filled with the Spirit (2009) 299
spirit, effects of, purification Levison, Filled with the Spirit (2009) 290
spirit, effects of, unity Levison, Filled with the Spirit (2009) 290, 299
spirit, holy spirit Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 290, 299
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 290, 299
spirit, working through the faithful Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 128, 129
spiritual body Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117
spiritual gifts, love and Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 154
stoicism, god, creator Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
stoicism, god, father Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
stoicism, view of god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 316
temple Levison, Filled with the Spirit (2009) 290, 299