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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 10.1


Οὐ θέλω γὰρ ὑμᾶς ἀγνοεῖν, ἀδελφοί, ὅτι οἱ πατέρες ἡμῶν πάντες ὑπὸ τὴν νεφέλην ἦσαν καὶ πάντες διὰ τῆς θαλάσσης διῆλθονNow I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea;


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

72 results
1. Hebrew Bible, Deuteronomy, 7.9, 8.3, 12.8, 16.16, 18.15, 32.17 (9th cent. BCE - 3rd cent. BCE)

7.9. וְיָדַעְתָּ כִּי־יְהוָה אֱלֹהֶיךָ הוּא הָאֱלֹהִים הָאֵל הַנֶּאֱמָן שֹׁמֵר הַבְּרִית וְהַחֶסֶד לְאֹהֲבָיו וּלְשֹׁמְרֵי מצותו [מִצְוֺתָיו] לְאֶלֶף דּוֹר׃ 8.3. וַיְעַנְּךָ וַיַּרְעִבֶךָ וַיַּאֲכִלְךָ אֶת הַמָּן אֲשֶׁר לֹא־יָדַעְתָּ וְלֹא יָדְעוּן אֲבֹתֶיךָ לְמַעַן הוֹדִעֲךָ כִּי לֹא עַל־הַלֶּחֶם לְבַדּוֹ יִחְיֶה הָאָדָם כִּי עַל־כָּל־מוֹצָא פִי־יְהוָה יִחְיֶה הָאָדָם׃ 12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 16.16. שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 7.9. Know therefore that the LORD thy God, He is God; the faithful God, who keepeth covet and mercy with them that love Him and keep His commandments to a thousand generations;" 8.3. And He afflicted thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only, but by every thing that proceedeth out of the mouth of the LORD doth man live." 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;" 16.16. Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty;" 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not."
2. Hebrew Bible, Exodus, 4.1, 4.8-4.9, 4.19-4.20, 4.22-4.23, 4.31, 6.8, 12.37, 14.21-14.31, 15.4, 15.21, 19.9, 23.17, 34.23 (9th cent. BCE - 3rd cent. BCE)

4.1. וַיֹּאמֶר מֹשֶׁה אֶל־יְהוָה בִּי אֲדֹנָי לֹא אִישׁ דְּבָרִים אָנֹכִי גַּם מִתְּמוֹל גַּם מִשִּׁלְשֹׁם גַּם מֵאָז דַּבֶּרְךָ אֶל־עַבְדֶּךָ כִּי כְבַד־פֶּה וּכְבַד לָשׁוֹן אָנֹכִי׃ 4.1. וַיַּעַן מֹשֶׁה וַיֹּאמֶר וְהֵן לֹא־יַאֲמִינוּ לִי וְלֹא יִשְׁמְעוּ בְּקֹלִי כִּי יֹאמְרוּ לֹא־נִרְאָה אֵלֶיךָ יְהוָה׃ 4.8. וְהָיָה אִם־לֹא יַאֲמִינוּ לָךְ וְלֹא יִשְׁמְעוּ לְקֹל הָאֹת הָרִאשׁוֹן וְהֶאֱמִינוּ לְקֹל הָאֹת הָאַחֲרוֹן׃ 4.9. וְהָיָה אִם־לֹא יַאֲמִינוּ גַּם לִשְׁנֵי הָאֹתוֹת הָאֵלֶּה וְלֹא יִשְׁמְעוּן לְקֹלֶךָ וְלָקַחְתָּ מִמֵּימֵי הַיְאֹר וְשָׁפַכְתָּ הַיַּבָּשָׁה וְהָיוּ הַמַּיִם אֲשֶׁר תִּקַּח מִן־הַיְאֹר וְהָיוּ לְדָם בַּיַּבָּשֶׁת׃ 4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 4.23. וָאֹמַר אֵלֶיךָ שַׁלַּח אֶת־בְּנִי וְיַעַבְדֵנִי וַתְּמָאֵן לְשַׁלְּחוֹ הִנֵּה אָנֹכִי הֹרֵג אֶת־בִּנְךָ בְּכֹרֶךָ׃ 4.31. וַיַּאֲמֵן הָעָם וַיִּשְׁמְעוּ כִּי־פָקַד יְהוָה אֶת־בְּנֵי יִשְׂרָאֵל וְכִי רָאָה אֶת־עָנְיָם וַיִּקְּדוּ וַיִּשְׁתַּחֲוּוּ׃ 6.8. וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃ 12.37. וַיִּסְעוּ בְנֵי־יִשְׂרָאֵל מֵרַעְמְסֵס סֻכֹּתָה כְּשֵׁשׁ־מֵאוֹת אֶלֶף רַגְלִי הַגְּבָרִים לְבַד מִטָּף׃ 14.21. וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיּוֹלֶךְ יְהוָה אֶת־הַיָּם בְּרוּחַ קָדִים עַזָּה כָּל־הַלַּיְלָה וַיָּשֶׂם אֶת־הַיָּם לֶחָרָבָה וַיִּבָּקְעוּ הַמָּיִם׃ 14.22. וַיָּבֹאוּ בְנֵי־יִשְׂרָאֵל בְּתוֹךְ הַיָּם בַּיַּבָּשָׁה וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם׃ 14.23. וַיִּרְדְּפוּ מִצְרַיִם וַיָּבֹאוּ אַחֲרֵיהֶם כֹּל סוּס פַּרְעֹה רִכְבּוֹ וּפָרָשָׁיו אֶל־תּוֹךְ הַיָּם׃ 14.24. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר וַיַּשְׁקֵף יְהוָה אֶל־מַחֲנֵה מִצְרַיִם בְּעַמּוּד אֵשׁ וְעָנָן וַיָּהָם אֵת מַחֲנֵה מִצְרָיִם׃ 14.25. וַיָּסַר אֵת אֹפַן מַרְכְּבֹתָיו וַיְנַהֲגֵהוּ בִּכְבֵדֻת וַיֹּאמֶר מִצְרַיִם אָנוּסָה מִפְּנֵי יִשְׂרָאֵל כִּי יְהוָה נִלְחָם לָהֶם בְּמִצְרָיִם 14.26. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה נְטֵה אֶת־יָדְךָ עַל־הַיָּם וְיָשֻׁבוּ הַמַּיִם עַל־מִצְרַיִם עַל־רִכְבּוֹ וְעַל־פָּרָשָׁיו׃ 14.27. וַיֵּט מֹשֶׁה אֶת־יָדוֹ עַל־הַיָּם וַיָּשָׁב הַיָּם לִפְנוֹת בֹּקֶר לְאֵיתָנוֹ וּמִצְרַיִם נָסִים לִקְרָאתוֹ וַיְנַעֵר יְהוָה אֶת־מִצְרַיִם בְּתוֹךְ הַיָּם׃ 14.28. וַיָּשֻׁבוּ הַמַּיִם וַיְכַסּוּ אֶת־הָרֶכֶב וְאֶת־הַפָּרָשִׁים לְכֹל חֵיל פַּרְעֹה הַבָּאִים אַחֲרֵיהֶם בַּיָּם לֹא־נִשְׁאַר בָּהֶם עַד־אֶחָד׃ 14.29. וּבְנֵי יִשְׂרָאֵל הָלְכוּ בַיַּבָּשָׁה בְּתוֹךְ הַיָּם וְהַמַּיִם לָהֶם חֹמָה מִימִינָם וּמִשְּׂמֹאלָם 14.31. וַיַּרְא יִשְׂרָאֵל אֶת־הַיָּד הַגְּדֹלָה אֲשֶׁר עָשָׂה יְהוָה בְּמִצְרַיִם וַיִּירְאוּ הָעָם אֶת־יְהוָה וַיַּאֲמִינוּ בַּיהוָה וּבְמֹשֶׁה עַבְדּוֹ׃ 15.4. מַרְכְּבֹת פַּרְעֹה וְחֵילוֹ יָרָה בַיָּם וּמִבְחַר שָׁלִשָׁיו טֻבְּעוּ בְיַם־סוּף׃ 15.21. וַתַּעַן לָהֶם מִרְיָם שִׁירוּ לַיהוָה כִּי־גָאֹה גָּאָה סוּס וְרֹכְבוֹ רָמָה בַיָּם׃ 19.9. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה הִנֵּה אָנֹכִי בָּא אֵלֶיךָ בְּעַב הֶעָנָן בַּעֲבוּר יִשְׁמַע הָעָם בְּדַבְּרִי עִמָּךְ וְגַם־בְּךָ יַאֲמִינוּ לְעוֹלָם וַיַּגֵּד מֹשֶׁה אֶת־דִּבְרֵי הָעָם אֶל־יְהוָה׃ 23.17. שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶל־פְּנֵי הָאָדֹן יְהוָה׃ 34.23. שָׁלֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָּל־זְכוּרְךָ אֶת־פְּנֵי הָאָדֹן יְהוָה אֱלֹהֵי יִשְׂרָאֵל׃ 4.1. And Moses answered and said: ‘But, behold, they will not believe me, nor hearken unto my voice; for they will say: The lord hath not appeared unto thee.’" 4.8. And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the latter sign." 4.9. And it shall come to pass, if they will not believe even these two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour it upon the dry land; and the water which thou takest out of the river shall become blood upon the dry land.’" 4.20. And Moses took his wife and his sons, and set them upon an ass, and he returned to the land of Egypt; and Moses took the rod of God in his hand." 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 4.23. And I have said unto thee: Let My son go, that he may serve Me; and thou hast refused to let him go. ‘Behold, I will slay thy first-born.’" 4.31. And the people believed; and when they heard that the LORD had remembered the children of Israel, and that He had seen their affliction, then they bowed their heads and worshipped." 6.8. And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’" 12.37. And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children." 14.21. And Moses stretched out his hand over the sea; and the LORD caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided." 14.22. And the children of Israel went into the midst of the sea upon the dry ground; and the waters were a wall unto them on their right hand, and on their left." 14.23. And the Egyptians pursued, and went in after them into the midst of the sea, all Pharaoh’s horses, his chariots, and his horsemen." 14.24. And it came to pass in the morning watch, that the LORD looked forth upon the host of the Egyptians through the pillar of fire and of cloud, and discomfited the host of the Egyptians." 14.25. And He took off their chariot wheels, and made them to drive heavily; so that the Egyptians said: ‘Let us flee from the face of Israel; for the LORD fighteth for them against the Egyptians.’" 14.26. And the LORD said unto Moses: ‘Stretch out thy hand over the sea, that the waters may come back upon the Egyptians, upon their chariots, and upon their horsemen.’" 14.27. And Moses stretched forth his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it; and the LORD overthrew the Egyptians in the midst of the sea." 14.28. And the waters returned, and covered the chariots, and the horsemen, even all the host of Pharaoh that went in after them into the sea; there remained not so much as one of them." 14.29. But the children of Israel walked upon dry land in the midst of the sea; and the waters were a wall unto them on their right hand, and on their left." 14.30. Thus the LORD saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead upon the sea-shore." 14.31. And Israel saw the great work which the LORD did upon the Egyptians, and the people feared the LORD; and they believed in the LORD, and in His servant Moses." 15.4. Pharaoh’s chariots and his host hath He cast into the sea, And his chosen captains are sunk in the Red Sea." 15.21. And Miriam sang unto them: Sing ye to the LORD, for He is highly exalted: The horse and his rider hath He thrown into the sea." 19.9. And the LORD said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee for ever.’ And Moses told the words of the people unto the LORD." 23.17. Three times in the year all thy males shall appear before the Lord GOD." 34.23. Three times in the year shall all thy males appear before the Lord GOD, the God of Israel."
3. Hebrew Bible, Genesis, 18.4 (9th cent. BCE - 3rd cent. BCE)

18.4. יֻקַּח־נָא מְעַט־מַיִם וְרַחֲצוּ רַגְלֵיכֶם וְהִשָּׁעֲנוּ תַּחַת הָעֵץ׃ 18.4. Let now a little water be fetched, and wash your feet, and recline yourselves under the tree."
4. Hebrew Bible, Hosea, 2.15, 5.9, 11.1-11.4 (9th cent. BCE - 3rd cent. BCE)

2.15. וּפָקַדְתִּי עָלֶיהָ אֶת־יְמֵי הַבְּעָלִים אֲשֶׁר תַּקְטִיר לָהֶם וַתַּעַד נִזְמָהּ וְחֶלְיָתָהּ וַתֵּלֶךְ אַחֲרֵי מְאַהֲבֶיהָ וְאֹתִי שָׁכְחָה נְאֻם־יְהוָה׃ 5.9. אֶפְרַיִם לְשַׁמָּה תִהְיֶה בְּיוֹם תּוֹכֵחָה בְּשִׁבְטֵי יִשְׂרָאֵל הוֹדַעְתִּי נֶאֱמָנָה׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.2. קָרְאוּ לָהֶם כֵּן הָלְכוּ מִפְּנֵיהֶם לַבְּעָלִים יְזַבֵּחוּ וְלַפְּסִלִים יְקַטֵּרוּן׃ 11.3. וְאָנֹכִי תִרְגַּלְתִּי לְאֶפְרַיִם קָחָם עַל־זְרוֹעֹתָיו וְלֹא יָדְעוּ כִּי רְפָאתִים׃ 11.4. בְּחַבְלֵי אָדָם אֶמְשְׁכֵם בַּעֲבֹתוֹת אַהֲבָה וָאֶהְיֶה לָהֶם כִּמְרִימֵי עֹל עַל לְחֵיהֶם וְאַט אֵלָיו אוֹכִיל׃ 2.15. And I will visit upon her the days of the Baalim, Wherein she offered unto them, And decked herself with her ear-rings and her jewels, And went after her lovers, And forgot Me, saith the LORD." 5.9. Ephraim shall be desolate in the day of rebuke; Among the tribes of Israel do I make known that which shall surely be. ." 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son." 11.2. The more they called them, the more they went from them; They sacrificed unto the Baalim, And offered to graven images." 11.3. And I, I taught Ephraim to walk, Taking them by their arms; But they knew not that I healed them." 11.4. I drew them with cords of a man, With bands of love; And I was to them as they that take off the yoke on their jaws, And I fed them gently."
5. Hebrew Bible, Job, 7.1 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Numbers, 10.33, 21.4-21.9, 21.17-21.18 (9th cent. BCE - 3rd cent. BCE)

10.33. וַיִּסְעוּ מֵהַר יְהוָה דֶּרֶךְ שְׁלֹשֶׁת יָמִים וַאֲרוֹן בְּרִית־יְהוָה נֹסֵעַ לִפְנֵיהֶם דֶּרֶךְ שְׁלֹשֶׁת יָמִים לָתוּר לָהֶם מְנוּחָה׃ 21.4. וַיִּסְעוּ מֵהֹר הָהָר דֶּרֶךְ יַם־סוּף לִסְבֹב אֶת־אֶרֶץ אֱדוֹם וַתִּקְצַר נֶפֶשׁ־הָעָם בַּדָּרֶךְ׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃ 21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 21.17. אָז יָשִׁיר יִשְׂרָאֵל אֶת־הַשִּׁירָה הַזֹּאת עֲלִי בְאֵר עֱנוּ־לָהּ׃ 21.18. בְּאֵר חֲפָרוּהָ שָׂרִים כָּרוּהָ נְדִיבֵי הָעָם בִּמְחֹקֵק בְּמִשְׁעֲנֹתָם וּמִמִּדְבָּר מַתָּנָה׃ 10.33. And they set forward from the mount of the LORD three days’journey; and the ark of the covet of the LORD went before them three days’journey, to seek out a resting-place for them." 21.4. And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom; and the soul of the people became impatient because of the way." 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’" 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people." 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived." 21.17. Then sang Israel this song: Spring up, O well—sing ye unto it—" 21.18. The well, which the princes digged, Which the nobles of the people delved, With the sceptre, and with their staves. And from the wilderness to Mattanah;"
7. Hebrew Bible, Psalms, 51.10, 78.24-78.25, 89.20-89.36, 91.13 (9th cent. BCE - 3rd cent. BCE)

78.24. וַיַּמְטֵר עֲלֵיהֶם מָן לֶאֱכֹל וּדְגַן־שָׁמַיִם נָתַן לָמוֹ׃ 78.25. לֶחֶם אַבִּירִים אָכַל אִישׁ צֵידָה שָׁלַח לָהֶם לָשֹׂבַע׃ 89.21. מָצָאתִי דָּוִד עַבְדִּי בְּשֶׁמֶן קָדְשִׁי מְשַׁחְתִּיו׃ 89.22. אֲשֶׁר יָדִי תִּכּוֹן עִמּוֹ אַף־זְרוֹעִי תְאַמְּצֶנּוּ׃ 89.23. לֹא־יַשִּׁא אוֹיֵב בּוֹ וּבֶן־עַוְלָה לֹא יְעַנֶּנּוּ׃ 89.24. וְכַתּוֹתִי מִפָּנָיו צָרָיו וּמְשַׂנְאָיו אֶגּוֹף׃ 89.25. וֶאֶמוּנָתִי וְחַסְדִּי עִמּוֹ וּבִשְׁמִי תָּרוּם קַרְנוֹ׃ 89.26. וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ׃ 89.27. הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃ 89.28. אַף־אָנִי בְּכוֹר אֶתְּנֵהוּ עֶלְיוֹן לְמַלְכֵי־אָרֶץ׃ 89.29. לְעוֹלָם אשמור־[אֶשְׁמָר־] לוֹ חַסְדִּי וּבְרִיתִי נֶאֱמֶנֶת לוֹ׃ 89.31. אִם־יַעַזְבוּ בָנָיו תּוֹרָתִי וּבְמִשְׁפָּטַי לֹא יֵלֵכוּן׃ 89.32. אִם־חֻקֹּתַי יְחַלֵּלוּ וּמִצְוֺתַי לֹא יִשְׁמֹרוּ׃ 89.33. וּפָקַדְתִּי בְשֵׁבֶט פִּשְׁעָם וּבִנְגָעִים עֲוֺנָם׃ 89.34. וְחַסְדִּי לֹא־אָפִיר מֵעִמּוֹ וְלֹא־אֲשַׁקֵּר בֶּאֱמוּנָתִי׃ 89.35. לֹא־אֲחַלֵּל בְּרִיתִי וּמוֹצָא שְׂפָתַי לֹא אֲשַׁנֶּה׃ 89.36. אַחַת נִשְׁבַּעְתִּי בְקָדְשִׁי אִם־לְדָוִד אֲכַזֵּב׃ 91.13. עַל־שַׁחַל וָפֶתֶן תִּדְרֹךְ תִּרְמֹס כְּפִיר וְתַנִּין׃ 51.10. Make me to hear joy and gladness; that the bones which Thou hast crushed may rejoice." 78.24. And He caused manna to rain upon them for food, And gave them of the corn of heaven." 78.25. Man did eat the bread of the mighty; He sent them provisions to the full." 89.20. Then Thou spokest in vision to Thy godly ones, And saidst: 'I have laid help upon one that is mighty; I have exalted one chosen out of the people." 89.21. I have found David My servant; With My holy oil have I anointed him;" 89.22. With whom My hand shall be established; Mine arm also shall strengthen him." 89.23. The enemy shall not exact from him; Nor the son of wickedness afflict him." 89.24. And I will beat to pieces his adversaries before him, And smite them that hate him." 89.25. But My faithfulness and My mercy shall be with him; And through My name shall his horn be exalted." 89.26. I will set his hand also on the sea, And his right hand on the rivers." 89.27. He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. ." 89.28. I also will appoint him first-born, The highest of the kings of the earth." 89.29. For ever will I keep for him My mercy, And My covet shall stand fast with him." 89.30. His seed also will I make to endure for ever, And his throne as the days of heaven." 89.31. If his children forsake My law, And walk not in Mine ordices; :" 89.32. If they profane My statutes, And keep not My commandments;" 89.33. Then will I visit their transgression with the rod, And their iniquity with strokes." 89.34. But My mercy will I not break off from him, Nor will I be false to My faithfulness." 89.35. My covet will I not profane, Nor alter that which is gone out of My lips." 89.36. Once have I sworn by My holiness: Surely I will not be false unto David;" 91.13. Thou shalt tread upon the lion and asp; The young lion and the serpent shalt thou trample under feet."
8. Hebrew Bible, 1 Kings, 2.10, 19.19-19.21 (8th cent. BCE - 5th cent. BCE)

19.19. וַיֵּלֶךְ מִשָּׁם וַיִּמְצָא אֶת־אֱלִישָׁע בֶּן־שָׁפָט וְהוּא חֹרֵשׁ שְׁנֵים־עָשָׂר צְמָדִים לְפָנָיו וְהוּא בִּשְׁנֵים הֶעָשָׂר וַיַּעֲבֹר אֵלִיָּהוּ אֵלָיו וַיַּשְׁלֵךְ אַדַּרְתּוֹ אֵלָיו׃ 19.21. וַיָּשָׁב מֵאַחֲרָיו וַיִּקַּח אֶת־צֶמֶד הַבָּקָר וַיִּזְבָּחֵהוּ וּבִכְלִי הַבָּקָר בִּשְּׁלָם הַבָּשָׂר וַיִּתֵּן לָעָם וַיֹּאכֵלוּ וַיָּקָם וַיֵּלֶךְ אַחֲרֵי אֵלִיָּהוּ וַיְשָׁרְתֵהוּ׃ 2.10. And David slept with his fathers, and was buried in the city of David." 19.19. So he departed thence, and found Elisha the son of Shaphat, who was plowing, with twelve yoke of oxen before him, and he with the twelfth; and Elijah passed over unto him, and cast his mantle upon him." 19.20. And he left the oxen, and ran after Elijah, and said: ‘Let me, I pray thee, kiss my father and my mother, and then I will follow thee.’ And he said unto him: ‘Go back; for what have I done to thee?’" 19.21. And he returned from following him, and took the yoke of oxen, and slew them, and boiled their flesh with the instruments of the oxen, and gave unto the people, and they did eat. Then he arose, and went after Elijah, and ministered unto him."
9. Hebrew Bible, 2 Kings, 2.10-2.11, 2.13 (8th cent. BCE - 5th cent. BCE)

2.11. וַיְהִי הֵמָּה הֹלְכִים הָלוֹךְ וְדַבֵּר וְהִנֵּה רֶכֶב־אֵשׁ וְסוּסֵי אֵשׁ וַיַּפְרִדוּ בֵּין שְׁנֵיהֶם וַיַּעַל אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם׃ 2.13. וַיָּרֶם אֶת־אַדֶּרֶת אֵלִיָּהוּ אֲשֶׁר נָפְלָה מֵעָלָיו וַיָּשָׁב וַיַּעֲמֹד עַל־שְׂפַת הַיַּרְדֵּן׃ 2.10. And he said: ‘Thou hast asked a hard thing; nevertheless, if thou see me when I am taken from thee, it shall be so unto thee; but if not, it shall not be so.’" 2.11. And it came to pass, as they still went on, and talked, that, behold, there appeared a chariot of fire, and horses of fire, which parted them both assunder; and Elijah went up by a whirlwind into heaven." 2.13. He took up also the mantle of Elijah that fell from him, and went back, and stood by the bank of the Jordan."
10. Hebrew Bible, Isaiah, 49.1, 64.3 (8th cent. BCE - 5th cent. BCE)

49.1. לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃ 49.1. שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃ 64.3. וּמֵעוֹלָם לֹא־שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא־רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה־לוֹ׃ 49.1. Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;" 64.3. And whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee, who worketh for him that waiteth for Him."
11. Hebrew Bible, Jeremiah, 1.5 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations."
12. Hebrew Bible, Joshua, 4.22, 5.1, 5.9 (8th cent. BCE - 5th cent. BCE)

4.22. וְהוֹדַעְתֶּם אֶת־בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת־הַיַּרְדֵּן הַזֶּה׃ 5.1. וַיְהִי כִשְׁמֹעַ כָּל־מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן יָמָּה וְכָל־מַלְכֵי הַכְּנַעֲנִי אֲשֶׁר עַל־הַיָּם אֵת אֲשֶׁר־הוֹבִישׁ יְהוָה אֶת־מֵי הַיַּרְדֵּן מִפְּנֵי בְנֵי־יִשְׂרָאֵל עַד־עברנו [עָבְרָם] וַיִּמַּס לְבָבָם וְלֹא־הָיָה בָם עוֹד רוּחַ מִפְּנֵי בְּנֵי־יִשְׂרָאֵל׃ 5.1. וַיַּחֲנוּ בְנֵי־יִשְׂרָאֵל בַּגִּלְגָּל וַיַּעֲשׂוּ אֶת־הַפֶּסַח בְּאַרְבָּעָה עָשָׂר יוֹם לַחֹדֶשׁ בָּעֶרֶב בְּעַרְבוֹת יְרִיחוֹ׃ 5.9. וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ הַיּוֹם גַּלּוֹתִי אֶת־חֶרְפַּת מִצְרַיִם מֵעֲלֵיכֶם וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא גִּלְגָּל עַד הַיּוֹם הַזֶּה׃ 4.22. then ye shall let your children know, saying: Israel came over this Jordan on dry land." 5.1. And it came to pass, when all the kings of the Amorites, that were beyond the Jordan westward, and all the kings of the Canaanites, that were by the sea, heard how that the LORD had dried up the waters of the Jordan from before the children of Israel, until they were passed over, that their heart melted, neither was there spirit in them any more, because of the children of Israel." 5.9. And the LORD said unto Joshua: ‘This day have I rolled away the reproach of Egypt from off you.’ Wherefore the name of that place was called Gilgal, unto this day."
13. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)

9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst."
14. Anon., 1 Enoch, 81.1, 93.2, 103.2, 106.19 (3rd cent. BCE - 2nd cent. BCE)

81.1. And he said unto me: ' Observe, Enoch, these heavenly tablets, And read what is written thereon, And mark every individual fact.' 81.1. And in those days they ceased to speak to me, and I came to my people, blessing the Lord of the world. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them:
15. Anon., Jubilees, 15.26, 49.17 (2nd cent. BCE - 2nd cent. BCE)

15.26. This law is for all the generations for ever 49.17. And it is not permissible to slay it during any period of the light, but during the period bordering on the evening
16. Cicero, Tusculan Disputations, 4.14, 4.24 (2nd cent. BCE - 1st cent. BCE)

4.14. praesentis autem mali sapientis adfectio nulla est, stultorum stultorum Dav. stulta autem aegritudo est, eaque eaque Ba. ea qua X (ea qu e M 1 ) adficiuntur in malis opinatis animosque demittunt et contrahunt rationi non obtemperantes. itaque haec prima definitio difin. V est, ut aegritudo sit animi adversante ratione contractio. itaque ... 6 contractio Non. 93, 1 sic quattuor perturbationes sunt, tres constantiae, quoniam cf. Aug. civ. 14, 8 aegritudini nulla constantia opponitur. Sed omnes perturbationes iudicio censent fieri et St. fr. 3, 380 et 393 opinione. itaque eas definiunt pressius, ut intellegatur, non modo quam vitiosae, vitiose GKR sed etiam quam in nostra sint potestate. est ergo ergo igitur H s aegritudo aegritudo om. G 1 add. 1 et 2 opinio recens mali praesentis, in quo demitti contrahique animo rectum esse videatur, laetitia opinio recens boni praesentis, in quo ecferri ecferri haec ferri VK c (eff. K 2 ) rectum esse videatur, laetitia...15 videatur om. G 1, add. G 2 in mg. inf. ( lemmata laetitia metus adscr. 1 cf. praef. ) metus opinio impendentis mali, quod intolerabile intollerabile V esse videatur, libido lubido K, in lib. corr. G 1 (libido etiam in mg. ) R 1 opinio venturi boni, quod sit ex usu iam praesens esse atque adesse. 4.24. intellegatur igitur perturbationem iactantibus se opinionibus inconstanter et turbide in motu in motu immotus GRV (s del. rec ) H immot os K ( ss. c ) esse semper; cum autem hic fervor concitatioque animi inveteraverit et tamquam in venis medullisque insederit, tum existet existit X (exs. G) existet Küh. ( de fut. cf. p. 378, 14 comm. ad 1, 29 Sen. epist. 85, 9 al. ) inveteravit ... insedit ... existit Sey. et morbus et aegrotatio et offensiones eae, quae sunt eis morbis aegrotationibusque contrariae. Haec, quae dico, cogitatione inter se differunt, re quidem copulata sunt, eaque eaque GRV (eaq K 1 sed; add. 2 ) oriuntur ex libidine et ex laetitia. nam cum est concupita pecunia nec adhibita continuo ratio quasi quaedam Socratica medicina, quae sanaret sanet Bentl. permanet K 1 eam cupiditatem, permanat in venas et inhaeret in visceribus illud malum, existitque existit (exs. KR) qui m. X (que V rec s ) morbus et aegrotatio, quae evelli evelli Wopkens avelli inveterata non possunt, eique morbo nomen est avaritia;
17. Dead Sea Scrolls, Damascus Covenant, 6.2-6.7, 7.17 (2nd cent. BCE - 1st cent. CE)

18. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 6.2-6.7, 7.17 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, 4Qmmt, 63, 13 (2nd cent. BCE - 1st cent. CE)

20. Septuagint, Wisdom of Solomon, 14.12, 16.2-16.3, 16.5, 16.10, 16.12-16.14 (2nd cent. BCE - 1st cent. BCE)

14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul.
21. Septuagint, 4 Maccabees, 18.10 (2nd cent. BCE - 2nd cent. BCE)

18.10. While he was still with you, he taught you the law and the prophets.
22. Demetrius, Style, 232 (1st cent. BCE

23. Philo of Alexandria, On Drunkenness, 113 (1st cent. BCE - 1st cent. CE)

113. But it is not entrusted to any person who is not initiated in wisdom to dig this well, but only to kings, on which account it is said, "Kings hewed it out of Stone." For it is the office of mighty rulers to investigate and to establish wisdom, not meaning those who with their arms have subdued sea and land, but those who with the powers of the soul have fought against and subdued its diversified, and mingled, and confused multitude. XXX.
24. Philo of Alexandria, On The Migration of Abraham, 154-157, 151 (1st cent. BCE - 1st cent. CE)

151. for this is that disposition which attaches itself to the soul in such a manner as to be difficult to shake off, hindering it from proceeding swiftly on its progress towards virtue. This, too, when we leave Egypt, that is to say, the whole of the district connected with the body, being anxious to unlearn our subjection to the passions, in accordance with the language and precepts of the prophet Moses, follows us close, checking and impeding our zeal in the departure, and out of envy causing delay to the rapidity of setting forth;
25. Philo of Alexandria, On Dreams, 2.271 (1st cent. BCE - 1st cent. CE)

2.271. for then, says the scripture, "Israel sang this song at the Well;" that is to say, in triumph for the fact that knowledge, which had long been hidden but which was sought for, had at length been found by all men, though lying deep by nature; the duty of which was to irrigate the rational fields existing in the souls of those men who are fond of contemplation.
26. Philo of Alexandria, On The Special Laws, 4.126-4.131 (1st cent. BCE - 1st cent. CE)

4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV.
27. Philo of Alexandria, On The Virtues, 195 (1st cent. BCE - 1st cent. CE)

195. On which account, I imagine, that nobility herself, if God were to invest her with the form and organs of a man, would stand before those obstinate and unworthy descendants and speak thus: "Relationship is not measured by blood alone, where truth is the judge, but by a similarity of actions, and by a careful imitation of the conduct of your ancestors. But you have pursued an opposite line of conduct, thinking hateful such actions as are dear to me, and loving such deeds as are hateful to me; for in my eyes modesty, and truth, and moderation, and a due government of the passions, and simplicity, and innocence, are honourable, but in your opinion they are dishonourable; and to me all shameless behaviour is hateful, and all falsehood, and all immoderate indulgence of the passions, and all pride, and all wickedness. But you look upon these things as near and dear to you.
28. Anon., Epistle of Barnabas, 4.7-4.8, 14.1-14.4 (1st cent. CE - 2nd cent. CE)

4.7. Ours it is; but they lost it in this way for ever, when Moses had just received it. For the scripture saith; And Moses was in the mountain fasting forty days and forty nights, and he received the covet from the Lord, even tablets of stone written with the finger of the hand of the Lord. 4.8. But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him. 14.1. Yea verily, but as regards the covet which He swear to the fathers to give it to the people let us see whether He hath actually given it. He hath given it, but they themselves were not found worthy to receive it by reason of their sins. 14.2. For the prophet saith; And Moses was fasting in Mount Sinai forty days and forty nights, that he might receive the covet of the Lord to give to the people. And [Moses] received from the Lord the two tables which were written by the finger of the hand of the Lord in the spirit. And Moses took them, and brought them down to give them to the people. 14.3. And the Lord said unto Moses; Moses, Moses, come down quickly; for thy people, whom thou leddest forth from the land of Egypt, hath done wickedly. And Moses perceived that they had made for themselves again molten images, and he cast them out of his hands and the tables of the covet of the Lord were broken in pieces. 14.4. Moses received them, but they themselves were not found worthy. But how did we receive them? Mark this. Moses received them being a servant, but the Lord himself gave them to us to be the people of His inheritance, having endured patiently for our sakes.
29. Anon., Didache, 13.1 (1st cent. CE - 2nd cent. CE)

30. Epictetus, Discourses, 1.18.1-1.18.2 (1st cent. CE - 2nd cent. CE)

31. Josephus Flavius, Jewish War, 6.426 (1st cent. CE - 1st cent. CE)

6.426. for as to those that have the leprosy, or the gonorrhea, or women that have their monthly courses, or such as are otherwise polluted, it is not lawful for them to be partakers of this sacrifice;
32. Josephus Flavius, Against Apion, 2.210 (1st cent. CE - 1st cent. CE)

33. Mishnah, Pesahim, 10.4 (1st cent. CE - 3rd cent. CE)

10.4. They mixed him a second cup, and here the son questions his father. If the son lacks the intelligence to ask, his father instructs him: On all other nights we dip once, on this night we dip twice? On all other nights we eat hametz or matzah, on this night only matzah. On all other nights we eat roasted, stewed or boiled meat, on this night only roasted. He begins with shame and concludes with praise; and expounds from “A wandering Aramean was my father” (Deuteronomy 6:20-25) until he completes the whole section."
34. Mishnah, Sukkah, 4.9 (1st cent. CE - 3rd cent. CE)

4.9. How was the water libation [performed]? A golden flask holding three logs was filled from the Shiloah. When they arrived at the water gate, they sounded a teki'ah [long blast], a teru'ah [a staccato note] and again a teki'ah. [The priest then] went up the ascent [of the altar] and turned to his left where there were two silver bowls. Rabbi Judah says: they were of plaster [but they looked silver] because their surfaces were darkened from the wine. They had each a hole like a slender snout, one being wide and the other narrow so that both emptied at the same time. The one on the west was for water and the one on the east for wine. If he poured the flask of water into the bowl for wine, or that of wine into that for water, he has fulfilled his obligation. Rabbi Judah says: with one log he performed the ceremony of the water-libation all eight days. To [the priest] who performed the libation they used to say, “Raise your hand”, for one time, a certain man poured out the water over his feet, and all the people pelted him with their etrogs."
35. New Testament, 1 Peter, 1.11-1.13, 2.9, 3.20-3.21 (1st cent. CE - 1st cent. CE)

1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.13. Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ -- 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: 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ
36. New Testament, 1 Corinthians, 1, 1.2, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.24, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 2.9, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.10, 5.11, 5.13, 6, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 7.1, 7.12, 7.13, 7.14, 7.15, 7.16, 8, 8.1, 8.1-11.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 10, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.23-11.1, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 11, 11.7, 11.8, 11.9, 11.10, 11.20, 11.21, 11.22, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 12, 12.1, 12.2, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 13, 13.1, 13.2, 13.3, 14, 14.1, 15.1, 15.2, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 16.1, 16.2, 16.3, 16.4, 16.8, 16.9 (1st cent. CE - 1st cent. CE)

37. New Testament, 1 Thessalonians, 1.9-1.10, 4.1-4.13, 4.15, 5.1-5.2 (1st cent. CE - 1st cent. CE)

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. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 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 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 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; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 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. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night.
38. New Testament, 1 Timothy, 5.17-5.18 (1st cent. CE - 1st cent. CE)

5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages.
39. New Testament, 2 Corinthians, 3.3, 5.9-5.10, 5.17 (1st cent. CE - 1st cent. CE)

40. New Testament, 2 Timothy, 3.15 (1st cent. CE - 1st cent. CE)

3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus.
41. New Testament, Acts, 1.6-1.9, 1.11, 2.17, 2.41-2.42, 6.7, 7.51-7.52, 15.20-15.21, 15.29, 17.11, 17.28, 20.7 (1st cent. CE - 2nd cent. CE)

1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.9. When he had said these things, as they were looking, he was taken up, and a cloud received him out of their sight. 1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 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. 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 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.' 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight.
42. New Testament, Apocalypse, 2.14-2.16, 2.20-2.25, 12.9, 14.3-14.4, 22.17 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 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. 2.20. 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. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 2.25. Nevertheless that which you have, hold firmly until I come. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 22.17. The Spirit and the bride say, "Come!" He who hears, let him say, "Come!" He who is thirsty, let him come. He who desires, let him take the water of life freely.
43. New Testament, James, 1.14-1.15 (1st cent. CE - 1st cent. CE)

1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death.
44. New Testament, Colossians, 2.11-2.12, 2.16 (1st cent. CE - 1st cent. CE)

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. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day
45. New Testament, Ephesians, 2.1-2.3, 2.8, 4.6, 4.22, 5.1-5.14 (1st cent. CE - 1st cent. CE)

2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
46. New Testament, Galatians, 1.4, 1.6, 1.7, 1.8, 1.9, 1.15, 1.16, 2.11, 2.12, 2.13, 2.14, 2.19, 2.20, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.23-4.7, 3.25, 3.26, 3.27, 3.28, 3.29, 4, 4.4, 4.6, 4.8, 4.9, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.1, 5.13, 5.14, 5.15 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace
47. New Testament, Hebrews, 3.2-3.5, 3.11-3.12, 4.2, 5.1-5.10, 9.15, 10.32-10.39, 11.4-11.40, 12.1 (1st cent. CE - 1st cent. CE)

3.2. who was faithful to him who appointed him, as also was Moses in all his house. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.4. For every house is built by someone; but he who built all things is God. 3.5. Moses indeed was faithful in all his house as a servant, for a testimony of those things which were afterward to be spoken 3.11. As I swore in my wrath, 'They will not enter into my rest.' 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 4.2. For indeed we have had good news preached to us, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with faith by those who heard. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek. 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.33. partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so. 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 10.35. Therefore don't throw away your boldness, which has a great reward. 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 11.9. By faith, he lived as an alien in the land of promise, as in a land not his own, dwelling in tents, with Isaac and Jacob, the heirs with him of the same promise. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.11. By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.15. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.18. even he to whom it was said, "In Isaac will your seed be called; 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.20. By faith, Isaac blessed Jacob and Esau, even concerning things to come. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.22. By faith, Joseph, when his end was near, made mention of the departure of the children of Israel; and gave instructions concerning his bones. 11.23. By faith, Moses, when he was born, was hidden for three months by his parents, because they saw that he was a beautiful child, and they were not afraid of the king's commandment. 11.24. By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter 11.25. choosing rather to share ill treatment with God's people, than to enjoy the pleasures of sin for a time; 11.26. accounting the reproach of Christ greater riches than the treasures of Egypt ; for he looked to the reward. 11.27. By faith, he left Egypt, not fearing the wrath of the king; for he endured, as seeing him who is invisible. 11.28. By faith, he kept the Passover, and the sprinkling of the blood, that the destroyer of the firstborn should not touch them. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.30. By faith, the walls of Jericho fell down, after they had been encircled for seven days. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.32. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; 11.33. who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions 11.34. quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. 11.39. These all, having had testimony given to them through their faith, didn't receive the promise 11.40. God having provided some better thing concerning us, so that apart from us they should not be made perfect. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us
48. New Testament, Romans, 1.18-1.32, 2.29, 3.8, 3.30, 5.12-5.21, 6.1-6.23, 8.2-8.30, 9.4, 9.24-9.26, 10.13, 11.13, 11.17, 11.34-11.35, 12.2, 12.20, 14.17, 15.8 (1st cent. CE - 1st cent. CE)

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 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. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 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. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 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. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 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. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 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. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 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. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head. 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers
49. New Testament, John, 4.14 (1st cent. CE - 1st cent. CE)

4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life.
50. New Testament, Luke, 2.41, 4.25-4.26, 6.46, 7.11-7.17, 9.52, 9.59-9.62, 10.7, 10.18, 10.22, 22.28-22.30, 24.44-24.51 (1st cent. CE - 1st cent. CE)

2.41. His parents went every year to Jerusalem at the feast of the Passover. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 6.46. Why do you call me, 'Lord, Lord,' and don't do the things which I say? 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 9.52. and sent messengers before his face. They went, and entered into a village of the Samaritans, so as to prepare for him. 9.59. He said to another, "Follow me!"But he said, "Lord, allow me first to go and bury my father. 9.60. But Jesus said to him, "Leave the dead to bury their own dead, but you go and announce the Kingdom of God. 9.61. Another also said, "I want to follow you, Lord, but first allow me to bid farewell to those who are at my house. 9.62. But Jesus said to him, "No one, having put his hand to the plow, and looking back, is fit for the Kingdom of God. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 22.28. But you are those who have continued with me in my trials. 22.29. I confer on you a kingdom, even as my Father conferred on me 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high. 24.50. He led them out as far as Bethany, and he lifted up his hands, and blessed them. 24.51. It happened, while he blessed them, that he withdrew from them, and was carried up into heaven.
51. New Testament, Mark, 14.22 (1st cent. CE - 1st cent. CE)

14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body.
52. New Testament, Matthew, 4.1-4.11, 5.1-5.2, 5.21-5.48, 7.21, 10.1 (1st cent. CE - 1st cent. CE)

4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 4.9. He said to him, "I will give you all of these things, if you will fall down and worship me. 4.10. Then Jesus said to him, "Get behind me, Satan! For it is written, 'You shall worship the Lord your God, and him only shall you serve.' 4.11. Then the devil left him, and behold, angels came and ministered to him. 5.1. Seeing the multitudes, he went up onto the mountain. When he had sat down, his disciples came to him. 5.2. He opened his mouth and taught them, saying 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness.
53. Ps.-Philo, Biblical Antiquities, 10.7, 11.15, 15.5 (1st cent. CE - 2nd cent. CE)

54. Tosefta, Sotah, 4.2 (1st cent. CE - 2nd cent. CE)

55. Tosefta, Sukkah, 3.3, 3.11 (1st cent. CE - 2nd cent. CE)

3.3. Why is the name \"Water Gate\"? It is so called because through it they take the flask of water used for the libation at the Feast. R. Eliezer b. Jacob says of it, \"The waters are dripping, intimating that water oozing out and rising, as if from this flask, will in future days come forth from under the threshold of the Temple, and so it says, ‘When the man went forth eastward with the line in his hand, he measured a thousand cubits, and caused me to pass through the waters, waters that were to the ankles, intimating that a man can pass through waters up to his ankles ; and again he measured a thousand, and caused me to pass through the waters, waters that were to the knees, intimating that a man can pass through waters up to his knees.’”Another interpretation of waters that were to the knees, \"intimating that after they have been blessed, they flow out. Again, he measured a thousand, and caused me to pass through the waters, waters that were to the loins, intimating that a man can pass through waters up to his loins. Afterwards he measured a thousand, and it was a river that I could not pass through. Though one cannot cross it on foot, yet one may be able to do so by swimming; though one cannot cross it in a small boat, as we learn from the Scripture, For the waters were risen, waters to swim in they were risen too high for swimming. Though one cannot cross it in a small boat, yet one may be able to do so in a large boat, as we learn from the Scripture, There shall not go thereon any rowing ship. Though one cannot cross it in a large boat, yet one may be able to do so in a fast sailing vessel, as we learn from the Scripture, And gallant ship shall not pass over it. 2 And so it is said, And it shall come to pass in that day, that living waters shall go out from Jerusalem, half of them toward the eastern sea, and half of them toward the western sea ; in summer and in winter shall it be. It may be other fountains will be mixed with them, as we learn from the Scripture, In that day shall there be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness. Whither do the waters go ? To the Mediterranean, and to the sea of Tiberias, and to the Dead Sea, that their waters may be healed, as it is said : And he said to me, These waters issue forth towards the eastern region that is the Dead Sea ; and shall go down into the Arabah that is the Sea of Tiberias ; and they shall go towards the other sea that is the Mediterranean Sea ; and the waters shall be healed ; and it shall come to pass that every living creature that swarms, in every place whither the river comes, shall live ; and there shall be a very great multitude of fish; for these waters are come hither, that all things may be healed and live, whithersoever the river cometh. And it also says : And it shall come to pass that fishers shall stand by it ; from Engedi even unto Englaim shall be a place for the spreading of nets ; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many. And it also says : But the miry places thereof and the marishes thereof, shall not be healed ; they shall be given for salt. And also : By the river, upon the bank thereof, on this side and on that side, shall grow every tree for meat, whose leaf shall not wither, neither shall the fruit thereof fail ; it shall bring forth first-fruits every month, because the waters thereof issue out of the sanctuary ; and the fruit thereof shall be for meat, and the leaf thereof for healing intimating that all \"the waters of creation\" will come forth as from the mouth of this flask. So the well, which was with Israel in the wilderness, was like a rock of the size of a k'bara, 6 and was oozing out and rising as from the mouth of this flask, travelling with them up the mountains and going down with them to the valleys. Wherever Israel encamped it encamped opposite them before the door of the Tabernacle. The princes of Israel with their slaves surrounded it, and said over it this song, Spring up, O well, sing ye unto it. Then the waters bubbled forth, and rose on high like a pillar; and every one drew out the staff of his tribe and family, as it is said, The well which the princes digged, Which the nobles of the people delved, With the sceptre and with their staves. And from Mattanah to Nahaliel ; and from Nahaliel to Bamoth ; and from Bamoth to the valley, etc. going round every camp of the Lord, and watering all Jeshimon ; and it made mighty streams, as it is said, And streams overflowed. 3 And they were sitting in skiffs, going from place to place, as it is written, They ran in the dry places like a river. If Israel went up on the right, it would come down on the right ; if on the left, it would come down on the left. The waters which emptied themselves from it became a great river, pouring themselves into the Mediterranean, and bringing thence all the precious things of the world, as it is said, These forty years the Lord thy God hath been with thee ; thou hast lacked nothing."
56. Anon., Genesis Rabba, 48.10 (2nd cent. CE - 5th cent. CE)

48.10. \"And he said, \"My lords, if only I have found favor in your eyes...\" (Bereshit 18:3) R' Chiyah taught: he said this to the greatest of them, Michael. \"Please let a little water be taken...\" (Bereshit 18:4) R' Eliezer said in the name of R' Simai: the Holy One said to Avraham \"you said 'let a little water be taken.' By your life! I will recompense your children in the wilderness, in the settled lands and in the time to come. This is what is written \"Then Israel sang this song: \"'Ascend, O well,' sing to it!\" (Bamidbar 21:17) This is in the wilderness. Where do we learn in the land of Canaan? \"... a land with brooks of water, fountains and depths, that emerge in valleys and mountains,\" (Devarim 8:7) From where do we learn in the time to come? \"And it shall come to pass on that day that spring water shall come forth from Jerusalem...\" (Zechariah 14:8)"
57. Hippolytus, Apostolic Tradition, 21 (2nd cent. CE - 3rd cent. CE)

58. Irenaeus, Refutation of All Heresies, 1.26.2, 5.1.3 (2nd cent. CE - 3rd cent. CE)

59. Justin, First Apology, 67.5 (2nd cent. CE - 2nd cent. CE)

60. Tertullian, Apology, 39.17-39.18 (2nd cent. CE - 3rd cent. CE)

61. Tertullian, On Baptism, 9.1 (2nd cent. CE - 3rd cent. CE)

62. Babylonian Talmud, Sukkah, None (3rd cent. CE - 6th cent. CE)

29a. כי הא (דרבה) בר חמא כי הוו קיימי מקמיה דרב חסדא מרהטי בגמרא בהדי הדדי והדר מעייני בסברא,אמר רבא מאני משתיא במטללתא מאני מיכלא בר ממטללתא חצבא ושחיל בר ממטללתא ושרגא במטללתא ואמרי לה בר ממטללתא ולא פליגי הא בסוכה גדולה הא בסוכה קטנה:,ירדו גשמים: תנא משתסרח המקפה של גריסין,אביי הוה קא יתיב קמיה דרב יוסף במטללתא נשב זיקא וקא מייתי ציבותא אמר להו רב יוסף פנו לי מאני מהכא אמר ליה אביי והא תנן משתסרח המקפה אמר ליה לדידי כיון דאנינא דעתאי כמי שתסרח המקפה דמי לי,ת"ר היה אוכל בסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיגמור סעודתו היה ישן תחת הסוכה וירדו גשמים וירד אין מטריחין אותו לעלות עד שיאור,איבעיא להו עד שיעור או עד שיאור ת"ש עד שיאור ויעלה עמוד השחר תרתי אלא אימא עד שיעור ויעלה עמוד השחר:,משל למה הדבר דומה: איבעיא להו מי שפך למי ת"ש דתניא שפך לו רבו קיתון על פניו ואמר לו אי אפשי בשמושך,ת"ר בזמן שהחמה לוקה סימן רע לכל העולם כולו משל למה הדבר דומה למלך בשר ודם שעשה סעודה לעבדיו והניח פנס לפניהם כעס עליהם ואמר לעבדו טול פנס מפניהם והושיבם בחושך,תניא רבי מאיר אומר כל זמן שמאורות לוקין סימן רע לשונאיהם של ישראל מפני שמלומדין במכותיהן משל לסופר שבא לבית הספר ורצועה בידו מי דואג מי שרגיל ללקות בכל יום ויום הוא דואג,תנו רבנן בזמן שהחמה לוקה סימן רע לעובדי כוכבים לבנה לוקה סימן רע לשונאיהם של ישראל מפני שישראל מונין ללבנה ועובדי כוכבים לחמה לוקה במזרח סימן רע ליושבי מזרח במערב סימן רע ליושבי מערב באמצע הרקיע סימן רע לכל העולם כולו,פניו דומין לדם חרב בא לעולם לשק חיצי רעב באין לעולם לזו ולזו חרב וחיצי רעב באין לעולם לקה בכניסתו פורענות שוהה לבא ביציאתו ממהרת לבא וי"א חילוף הדברים,ואין לך כל אומה ואומה שלוקה שאין אלהיה לוקה עמה שנאמר (שמות יב, יב) ובכל אלהי מצרים אעשה שפטים ובזמן שישראל עושין רצונו של מקום אין מתיראין מכל אלו שנאמר (ירמיהו י, ב) כה אמר ה' אל דרך הגוים אל תלמדו ומאותות השמים אל תחתו כי יחתו הגוים מהמה עובדי כוכבים יחתו ואין ישראל יחתו,ת"ר בשביל ארבעה דברים חמה לוקה על אב בית דין שמת ואינו נספד כהלכה ועל נערה המאורסה שצעקה בעיר ואין מושיע לה ועל משכב זכור ועל שני אחין שנשפך דמן כאחד,ובשביל ארבעה דברים מאורות לוקין על כותבי (פלסתר) ועל מעידי עדות שקר ועל מגדלי בהמה דקה בא"י ועל קוצצי אילנות טובות,ובשביל ד' דברים נכסי בעלי בתים נמסרין למלכות על משהי שטרות פרועים ועל מלוי ברבית 29a. bAsin bthatsituation involving Rava and Rami bbar Ḥama, when they would stand before Rav Ḥisda,after he taught them a ihalakha btheywould bquicklyreview bthe traditionthat they heard from him btogether andonly bthen analyze the rationaleof the tradition that they had received. Apparently, in the study of Mishna and the amoraic commentary on the Mishna there is a distinction between extensive and intensive study.,With regard to residence in the isukka /i, bRava said: Drinking vesselssuch as cups, which are usually clean, remain bin the isukka /i. Eating vesselsare taken bout of the isukka /iafter use. bAn earthenware jug and a wicker basket [ ishaḥil]that are used for drawing water are taken boutside the isukka /i. And a lampremains binside the isukka /i, and some sayit is taken boutside the isukka /i.The Gemara comments: bAnd they do not disagree.Rather, bthisopinion, that a lamp remains inside the isukka /i, is referring bto a large isukka /i,where the lamp and its odor do not disturb those residing in the isukka /i. And bthatopinion, that the lamp is taken outside the isukka /i, is referring bto a small isukka /i,where the lamp’s odor is offensive.,§ The mishna stated: If brain fell,it is permitted to leave the isukkafrom the point that it is raining so hard that the congealed dish will spoil. bIt was taughtin the iTosefta /i: The measure is bfrom when a congealed dish of pounded grain,a dish ruined by even slight rainfall, bwill spoil. /b, bAbaye was sitting before Rav Yosef in the isukka /i. The wind blew and broughtwith it bsplintersfrom the roofing, and they fell onto the food. bRav Yosef said to him: Vacate my vessels from here,and I will eat in the house. bAbaye said to him: Didn’t we learnin the mishna that one remains in the isukka buntil the congealed dish will spoil?That is not yet the case. bHe said to him: For me, since I am delicate,this situation bis as if the congealed dish will spoil. /b, bThe Sages taught:If bone was eating in the isukka /i, and rain fell,and bhe descendedfrom the isukkaon the roof to eat in his house, bone does not burden him to ascendback to the isukkaonce the rain ceases buntilafter bhe finishes his meal.Similarly, if bone was sleeping underthe roofing of bthe isukka /i, and rain fell, and he descendedto sleep in the house, bone does not burden him to ascendback to the isukkaonce the rain ceases; rather, he may sleep in the house buntil it becomes light. /b, bA dilemma was raised beforethe Sages: Is the correct reading of the ibaraita /i: bUntil one awakens [ isheyeor /i],spelled with an iayin /i, and once he awakens he returns to the isukkaeven in the middle of the night? Or is the correct reading: bUntil it becomes light [ isheyeor /i],spelled with an ialef /i, and he need not return to the isukkauntil morning? bComeand bheara proof that will resolve the matter from a related ibaraita /i: One need not return to the isukka buntil it becomes light [ isheyeor /i],spelled with an ialef /i, band dawnarrives. The Gemara asks: Why did the ibaraitarepeat the arrival of light btwotimes (Ritva)? bRather, sayinstead: bUntil he awakens [ isheyeor /i],spelled with an iayin /i, band the dawnarrives. Both of the readings are accurate, as until one awakens and it becomes light he may remain in the house.,§ The mishna continues: The Sages btold a parable: To what is this matter comparable?It is comparable to a servant who comes to pour wine for his master, and he pours a jug of water in his face. bA dilemma was raised beforethe Sages: bWho pouredthe water bin whoseface? bComeand bheara proof, bas it is taughtexplicitly in a ibaraita /i: bHis master poured a jugof water bon his face and said to him: I do not want your service. /b,Apropos the fact that rain on iSukkotis an indication of divine rebuke, the Gemara cites several related topics. bThe Sages taught: When the sun is eclipsed it is a bad omen for the entire world.The Gemara tells ba parable. To what is this matter comparable?It is comparable bto a king of flesh and blood who prepared a feast for his servants and placed a lantern [ ipanas /i] before themto illuminate the hall. bHe became angry at them and said to his servant: Take the lantern from before them and seat them in darkness. /b, bIt is taughtin a ibaraitathat bRabbi Meir says: When theheavenly blights,i.e., the sun and the moon, bare eclipsed, it is a bad omen for the enemies of the Jewish people,which is a euphemism for the Jewish people, bbecause they are experienced in their beatings.Based on past experience, they assume that any calamity that afflicts the world is directed at them. The Gemara suggests ba parable:This is similar bto a teacher who comes to the school with a strap in his hand. Who worries?The child bwho is accustomed to be beaten each and every day isthe one who bworries. /b, bThe Sages taughtin another ibaraita /i: bWhen the sun is eclipsed, it is a bad omen for theother bnations.When bthe moon is eclipsed, it is a bad omen for the enemies of the Jewish people.This is bdue tothe fact bthat the Jewish people calculatetheir calendar primarily based bon the moon, and theother bnationscalculate based bon the sun.When the sun is beclipsed in the east, it is a bad omen for the residentsof the lands of bthe east.When it is eclipsed bin the west, it is a bad omen for the residentsof the lands of bthe west.When it is eclipsed bin the middle of the sky, it is a bad omen for the entire world. /b,If, during an eclipse, bthe visageof the sun bisred blike blood,it is an omen that bsword,i.e., war, bis coming to the world.If the sun bisblack blike sackclothmade of dark goat hair, it is an omen that barrows of hunger are coming to the world,because hunger darkens people’s faces. When it is similar both bto this,to blood, band to that,to sackcloth, it is a sign that both bsword and arrows of hunger are coming to the world.If it was beclipsed upon its entry,soon after rising, it is an omen that bcalamity is tarrying to come.If the sun is eclipsed bupon its departureat the end of the day, it is an omen that bcalamity is hastening to come. And some say the matters are reversed:An eclipse in the early morning is an omen that calamity is hastening, while an eclipse in the late afternoon is an omen that calamity is tarrying.,The Sages said: bThere is no nation that is afflicted whose god is not afflicted with it, as it is stated: “And against all the gods of Egypt I will mete out judgment; I am God”(Exodus 12:12). The Gemara adds: bWhen the Jewish people perform God’s will, theyneed bnot fear any of theseomens, bas it is stated: “Thus says the Lord: Learn not the way of the nations, and be not dismayed at the signs of Heaven; for the nations are dismayed at them”(Jeremiah 10:2). bThe nations will be dismayed, but the Jewish people will not be dismayed,provided they do not follow the ways of the nations., bThe Sages taughtthat bon account of four matters the sun is eclipsed: Onaccount of ba president of the court who dies and is not eulogized appropriately,and the eclipse is a type of eulogy by Heaven; bonaccount of ba betrothed young woman who screamed in the citythat she was being raped band there was no one to rescue her; onaccount of bhomosexuality; and onaccount of btwo brothers whose blood was spilled as one. /b, bAnd on account of four matters theheavenly blightsare beclipsed: Onaccount of bforgers of a fraudulent document [ ipelaster /i]that is intended to discredit others; bonaccount of btestifiers of false testimony; onaccount of braisers of small domesticated animals in Eretz Yisraelin a settled area; band onaccount of bchoppers of good,fruit-producing btrees. /b, bAnd on account of four matters the property of homeowners is delivered to the monarchyas punishment: bOnaccount of those bkeepers of paidpromissory bnotes,who keep these documents instead of tearing them or returning them to the borrowers, as that would allow the lender to collect money with the note a second time; band onaccount of blenders with interest; /b
63. Cyprian, Letters, 63.1, 63.16 (3rd cent. CE - 3rd cent. CE)

64. Cyprian, Letters, 63.1, 63.16 (3rd cent. CE - 3rd cent. CE)

65. Cyprian, Letters, 63.1, 63.16 (3rd cent. CE - 3rd cent. CE)

66. Cyprian, Letters, 63.1, 63.16 (3rd cent. CE - 3rd cent. CE)

67. Diogenes Laertius, Lives of The Philosophers, 7.110-7.114, 7.116 (3rd cent. CE - 3rd cent. CE)

7.110. And in things intermediate also there are duties; as that boys should obey the attendants who have charge of them.According to the Stoics there is an eight-fold division of the soul: the five senses, the faculty of speech, the intellectual faculty, which is the mind itself, and the generative faculty, being all parts of the soul. Now from falsehood there results perversion, which extends to the mind; and from this perversion arise many passions or emotions, which are causes of instability. Passion, or emotion, is defined by Zeno as an irrational and unnatural movement in the soul, or again as impulse in excess.The main, or most universal, emotions, according to Hecato in his treatise On the Passions, book ii., and Zeno in his treatise with the same title, constitute four great classes, grief, fear, desire or craving, pleasure. 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113. panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty. 7.114. Wrath is anger which has long rankled and has become malicious, waiting for its opportunity, as is illustrated by the lines:Even though for the one day he swallow his anger, yet doth he still keep his displeasure thereafter in his heart, till he accomplish it.Resentment is anger in an early stage.Pleasure is an irrational elation at the accruing of what seems to be choiceworthy; and under it are ranged ravishment, malevolent joy, delight, transport. Ravishment is pleasure which charms the ear. Malevolent joy is pleasure at another's ills. Delight is the mind's propulsion to weakness, its name in Greek (τέρψις) being akin to τρέψις or turning. To be in transports of delight is the melting away of virtue. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness.
68. Origen, Commentary On Matthew, 11.12 (3rd cent. CE - 3rd cent. CE)

11.12. And He called to Him the multitude and said to them, Hear and understand, etc. Matthew 15:10 We are clearly taught in these words by the Saviour that, when we read in Leviticus and Deuteronomy the precepts about meat clean and unclean, for the transgression of which we are accused by the material Jews and by the Ebionites who differ little from them, we are not to think that the scope of the Scripture is found in any superficial understanding of them. For if not that which enters into the mouth defiles the man, but that which proceeds out of the mouth, Matthew 15:11 and especially when, according to Mark, the Saviour said these things making all meats clean, Mark 7:19 manifestly we are not defiled when we eat those things which the Jews who desire to be in bondage to the letter of the law declare to be unclean, but we are then defiled when, whereas our lips ought to be bound with perception and we ought to make for them what we call a balance and weight, Sirach 28:25 we speak offhand and discuss matters we ought not, from which there comes to us the spring of sins. And it is indeed becoming to the law of God to forbid those things which arise from wickedness, and to enjoin those things which tend to virtue, but as for things which are in their own nature indifferent to leave them in their own place, as they may, according to our choice and the reason which is in us, be done ill if we sin in them, but if rightly directed by us be done well. And any one who has carefully thought on these matters will see that, even in those things which are thought to be good, it is possible for a man to sin who has taken them up in an evil way and under the impulse of passion, and that these things called impure may be considered pure, if used by us in accordance with reason. As, then, when the Jew sins his circumcision shall be reckoned for uncircumcision, but when one of the Gentiles acts uprightly his uncircumcision shall be reckoned for circumcision, Romans 2:25-26 so those things which are thought to be pure shall be reckoned for impure in the case of him who does not use them fittingly, nor when one ought, nor as far as he ought, nor for what reason he ought. But as for the things which are called impure, All things become pure to the pure, for, To them that are defiled and unbelieving nothing is pure, since both their minds and their conscience are defiled. Titus 1:15 And when these are defiled, they make all things whatsoever they touch defiled; as again on the contrary the pure mind and the pure conscience make all things pure, even though they may seem to be impure; for not from intemperance, nor from love of pleasure, nor with doubting which draws a man both ways, do the righteous use meats or drinks, mindful of the precept, Whether you eat or drink or whatsoever other thing ye do, do all to the glory of God. 1 Corinthians 10:31 And if it be necessary to delineate the foods which are unclean according to the Gospel, we will say that they are such as are supplied by covetousness, and are the result of base love of gain, and are taken up from love of pleasure, and from deifying the belly which is treated with honour, when it, with its appetites, and not reason, rules our souls. But as for us who know that some things are used by demons, or if we do not know, but suspect, and are in doubt about it, if we use such things, we have used them not to the glory of God, nor in the name of Christ; for not only does the suspicion that things have been sacrificed to idols condemn him who eats, but even the doubt concerning this; for he that doubts, according to the Apostle, is condemned if he eat, because he eats not of faith; and whatsoever is not of faith is sin. Romans 14:23 He then eats in faith who believes that that which is eaten has not been sacrificed in the temples of idols, and that it is not strangled nor blood; but he eats not of faith who is in doubt about any of these things. And the man who knowing that they have been sacrificed to demons nevertheless uses them, becomes a communicant with demons, while at the same time, his imagination is polluted with reference to demons participating in the sacrifice. And the Apostle, however, knowing that it is not the nature of meats which is the cause of injury to him who uses them or of advantage to him who refrains from their use, but opinions and the reason which is in them, said, But meat commends us not to God, for neither if we eat are we the better, nor if we eat not are we the worse. 1 Corinthians 8:8 And since he knew that those who have a loftier conception of what things are pure and what impure according to the law, turning aside from the distinction about the use of things pure and impure, and superstition, I think, in respect of things being different, become indifferent to the use of meats, and on this account are condemned by the Jews as transgressors of law, he said therefore, somewhere, Let no man therefore judge you in meat or in drink, etc., Colossians 2:16 teaching us that the things according to the letter are a shadow, but that the true thoughts of the law which are stored up in them are the good things to come, in which one may find what are the pure spiritual meats of the soul, and what are the impure foods in false and contradictory words which injure the man who is nourished in them, For the law had a shadow of the good things to come. Hebrews 10:1
69. Origen, Against Celsus, 8.29 (3rd cent. CE - 3rd cent. CE)

8.29. But it is to be observed that the Jews, who claim for themselves a correct understanding of the law of Moses, carefully restrict their food to such things as are accounted clean, and abstain from those that are unclean. They also do not use in their food the blood of an animal nor the flesh of an animal torn by wild beasts, and some other things which it would take too long for us at present to detail. But Jesus, wishing to lead all men by His teaching to the pure worship and service of God, and anxious not to throw any hindrance in the way of many who might be benefited by Christianity, through the imposition of a burdensome code of rules in regard to food, has laid it down, that not that which goes into the mouth defiles a man, but that which comes out of the mouth; for whatsoever enters in at the mouth goes into the belly, and is cast out into the draught. But those things which proceed out of the mouth are evil thoughts when spoken, murders, adulteries, fornications, thefts, false witness, blasphemies. Paul also says, Meat commends us not to God: for neither, if we eat, are we the better; neither, if we eat not, are we the worse. Wherefore, as there is some obscurity about this matter, without some explanation is given, it seemed good to the apostles of Jesus and the elders assembled together at Antioch, and also, as they themselves say, to the Holy Spirit, to write a letter to the Gentile believers, forbidding them to partake of those things from which alone they say it is necessary to abstain, namely, things offered to idols, things strangled, and blood.
70. Origen, On Prayer, 29.9 (3rd cent. CE - 3rd cent. CE)

71. Origen, Homilies On Leviticus, 7.6 (3rd cent. CE - 3rd cent. CE)

72. Stobaeus, Eclogues, 2.7.10



Subjects of this text:

subject book bibliographic info
aaron Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
abel Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
abraham, sons of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
abraham Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
acts of the apostles, recurrent reference in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
admirers, double loyalties of Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
adoption Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
adoption as master-metaphor in christian divine sonship, begottenness as master-metaphor in divine sonship of jesus Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
adoption in roman society greek terminology for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
adoption in roman society papyrus contracts for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
adoption in roman society social status of adoptees Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
adoption metaphor in pauline epistles Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124, 168, 169, 170, 183
afterlife Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 192, 274
age, childhood, child Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
agency, all things McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
aggada Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
allegory, allegorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
allegory/allegorical, genealogical allegory Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
allegory/allegorical, of hagar/sarah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
amphilochius of iconium, biblical narratives disseminated via sermons of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315, 322
amphilochius of iconium, contra haereticus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 322
amphilochius of iconium, de recens baptizatis Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 322
amphilochius of iconium, pater si possible est Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 322
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
apologetics, christian, matthew's moses typology as" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
apostasy Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
apostolic council Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
apostolic decree Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
appropriation (oikeiōsis) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124, 183
aristotle Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22
arriano, de genesi contra manichaeos Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 95
arriano, exegetical training and methods Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 94, 95
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
asceticism Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
athletics/training Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
auerbach, erich Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22
augustine Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 186
augustus worship of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
baptism, amphilocius of iconium on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 322
baptism Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
benefactors Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
bible, biblical narratives Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315, 322
bible, ekphrasis Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315
bible, homilies, dissemination through Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315, 322
bible, in thessaly Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315
biblical interpretation, jewish context Esler, The Early Christian World (2000) 663
biblical interpretation, pesher interpretation Esler, The Early Christian World (2000) 663
biography (lives) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
carrion Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 208
christ, as son McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
christianity, brotherhood in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
chrysippus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
church Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
cicero, exile Nasrallah, Archaeology and the Letters of Paul (2019) 152
cicero Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
clearchus of soli, 1 clement Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
clement of alexandria, additional criticism of sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 448
clouds of glory, cloud Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
community, corinth Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
concannon, cavan Nasrallah, Archaeology and the Letters of Paul (2019) 152
contagion and touch Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 208
conversion, according to paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
corinth, ethnicity Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth, freedpersons Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
crates of mallus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
creation and ownership, through christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
cult, official Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 147
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 186
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
damascus Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
de genesi ad litteram, augustines modes of interpretation Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 94, 95
dead sea scrolls Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
death Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
demons, as cosmological entities in stoicism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
demons, as gentile gods Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
demons McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
desert Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
desires Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109, 110
dibelius, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
dietary laws biblical Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 208
disciple, peter Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
discretion, age of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 226
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 185, 274
divine sonship adoptive metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship mixed metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship of jesus adoptive metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship of jesus mixed metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship of jesus uniting christ with christians through Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship paul's master-metaphor of adoptive" Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
divine sonship uniting with christ Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
ebionites Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
education, new testament, audience/reader appreciation of old testament references in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
ekphrasis, inscriptions disseminating biblical narratives Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315
empedocles Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
ephesus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
epicureanism, attacks against Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266
epistemology, pauls Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183
epistemology, suneidēsis Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 180
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
eschatology Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
ethnicity/ethnic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 179
eucharist Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
exegesis, rabbinic Esler, The Early Christian World (2000) 663
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
exodus, recurrent reference in matthew narrative to Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494, 495
exodus Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169, 190; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 181, 183, 186
faith (belief, fidelity, trust), human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
figurative/allegorical exegesis, hellenistic jewish writings Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
figurative/allegorical exegesis, in pagan/classical world Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
flesh Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
freedom Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169, 190
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 180, 183
freedpersons, in corinth Nasrallah, Archaeology and the Letters of Paul (2019) 152
gentiles, and the torah/law Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
gentiles, judaism, interest in Nasrallah, Archaeology and the Letters of Paul (2019) 152
glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
gluttons, gluttony Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
gnosticism, orthodox appropriation of gnosis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 448
gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 448
god-fearers, double loyalties of Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 147
good, right actions (kathorthōmata) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 180
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 169, 183
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
grace, as gods beneficence deSilva, Ephesians (2022) 254
grace, response to deSilva, Ephesians (2022) 254
graeco-roman piety Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 180, 183
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
grief, exile, migration Nasrallah, Archaeology and the Letters of Paul (2019) 152
hagar Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
hedonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
hellenistic jewish writings, figurative/allegorical exegesis in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
hellenistic jewish writings, forms and methods of exegesis in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
hellenistic jewish writings Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
hermeneutics, and the endtime Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
history, study of in relation to theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
holiness, holy spirit Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
homer, exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
homilies, biblical narratives, dissemination of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 315, 322
honor and dishonor deSilva, Ephesians (2022) 254
idolatry Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
idols, as demons McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
idols, as mediators McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
idols, food sacrificed to McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 153, 158
idols Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
immorality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
inheritance deSilva, Ephesians (2022) 254
intermediates Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 169
interpretation, christian Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
intertextuality vii Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169, 190
intra-human (or social) relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 274
ishmael Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
isis/isis mysteries Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 181
isis Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109, 110, 142
israel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
jerusalem, agreement at Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
jesus, return of deSilva, Ephesians (2022) 254
jesus/christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
jew(ish), sabbateans Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
jewish antiquities, on jewish familiarity with scriptures Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124, 183
jews and judaism, hellenistic jewish writings Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
judah (patriarch, tribe, biblical region, kingdom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
judaism, gentile interest in Nasrallah, Archaeology and the Letters of Paul (2019) 152
judaism Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266
judaizing Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183
judgment deSilva, Ephesians (2022) 254
julius caesar Nasrallah, Archaeology and the Letters of Paul (2019) 152
justice, righteousness, human attribute Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
kairos Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
kinship Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
last supper Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
law, 2 corinthians Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
law, christianity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
law, of moses Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
law, paul Esler, The Early Christian World (2000) 186
levitical Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266
liberation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169, 190
literacy rates Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
love Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
lucian Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 185
lucretius Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22
luke, gospel of, recurrent reference in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
luke, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
luke, gospel of lxx (septuagint) Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
manichaeans, augustine on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 95
mannheim, karl Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
marius victorinus, recurrent reference in passion narrative of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494
marriage Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
matthew's moses typology as apologetics" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
matthew, gospel of, recurrent reference in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494, 495
meals, eucharistic Alikin, The Earliest History of the Christian Gathering (2009) 58
meals, festive Alikin, The Earliest History of the Christian Gathering (2009) 58
meals, group Alikin, The Earliest History of the Christian Gathering (2009) 58
mediation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
messiah Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
messianism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
metals, gold Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
milk Alikin, The Earliest History of the Christian Gathering (2009) 58
mills, benjamin Nasrallah, Archaeology and the Letters of Paul (2019) 152
mind Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
missionary, preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
mixed metaphors in early christianity Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
moses, appearance Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
moses, pagan literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 266; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
mysticism, mystical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
narrative Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
new covenant Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
new person deSilva, Ephesians (2022) 254
new testament, audience/reader appreciation of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
new testament, new testament, old testament in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494, 495, 497
new testament, recurrent reference Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494, 495
noahide commandments Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
nomos/nomoi Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 167
old age Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
old person deSilva, Ephesians (2022) 254
osiris Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
pagan, paganism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
pagan/classical world, figurative/allegorical exegesis in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
papyri adoption contracts Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
papyri p.lips. Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
paraenesis Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329
parallels/parallelism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
passion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
passions deSilva, Ephesians (2022) 254
passions (pathē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 169, 170
passover meal Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 226
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
patriarchy, patriarchs Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
paul, and gentiles Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 36
paul, as pastor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
paul, his demonology Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
paul, jewish law Esler, The Early Christian World (2000) 186
paul, last supper in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
paul, missionary activity Esler, The Early Christian World (2000) 186
paul Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50, 501; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109, 110, 142
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329, 595
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169, 190
paul and pauline epistles, on literal vs. spiritual meaning Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 95
pauline epistles, citations of and allusion to jewish scriptures in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
pauline epistles adoption metaphors in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
pauline epistles christ as firstborn in Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
pauline epistles on adoption of israelites Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
pedagogy Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251
pentecost Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
persecution Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
philo Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
philo of alexandria, on jewish familiarity with scriptures Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
philo of alexandria Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150; Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
philosophy/philosophical Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 189
plato, exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 297
plato Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93; Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
plutarch Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
polemic with jewish practices Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 208
polycarp Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
preaching, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
preferreds (proēgmena) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 183
pride Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 448
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
prophecy, israelite Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
prophecy Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 112
prophet Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
prophetic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
protection Rubenstein, The History of Sukkot in the Second Temple and Rabbinic Periods (1995) 250
proverb Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
psalms, mark's passion narrative, recurrent reference in" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 494
purification/purity Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 183, 274
pythagoras Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
qumran, dead sea sect Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
qumran halakha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 329