Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 10.2

καὶ πάντες εἰς τὸν Μωυσῆν ἐβαπτίσαντο ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ

andwere all baptized into Moses in the cloud and in the sea;

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

60 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, 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׃ 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.’" 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, 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."

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

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׃

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;"

5. Hebrew Bible, Psalms, 51.10, 78.24-78.25, 89.20-89.36, 91.13, 95.5 (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׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃

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." 95.5. The sea is His, and He made it; And His hands formed the dry land."

6. 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."

7. 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."

8. 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."

9. 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."

10. 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."

11. 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."

12. 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

13. 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;

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

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

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

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.

17. 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.

18. 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.

19. 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;

20. 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.

21. 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.

22. Anon., Epistle of Barnabas, 2.10, 4.7-4.8, 9.4, 14.1-14.4, 18.1 (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. 9.4. He saith unto them; Thus saith the Lord your God (so I find the commandment); sow not upon thorns, be ye circumcised in to your Lord. And what saith He? Be ye circumcised in the hardness of your heart; and then ye will not harden your neck. Take this again; Behold, sayith the Lord, all the Gentiles are uncircumcised in their foreskin, but this people is uncircumcised in their hearts. 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. 18.1. But let us pass on to another lesson and teaching. There are two ways of teaching and of power, the one of light and the other of darkness; and there is a great difference between the two ways. For on the one are stationed the light giving angels of God, on the other the angels of Satan.

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

24. Ignatius, To The Philadelphians, 6.2 (1st cent. CE - 2nd cent. CE)

6.2. Shun ye therefore the wicked arts and plottings of the prince of this world, lest haply ye be crushed by his devices, and wax weak in your love. But assemble yourselves all together with undivided heart.

25. Ignatius, To The Philadelphians, 6.2 (1st cent. CE - 2nd cent. CE)

26. 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;

27. 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."

28. 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."

29. New Testament, 1 Peter, 3.20-3.21 (1st cent. CE - 1st cent. CE)

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

30. 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, 3.17, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.10, 5.11, 5.13, 6, 6.1, 6.2, 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, 7.34, 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, 10.1, 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, 11.22, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 12, 12.2, 12.12, 12.13, 13, 13.1, 13.2, 13.3, 14, 14.1, 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, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.42, 15.43, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49, 15.50, 15.51, 15.52, 15.53, 15.54, 15.55, 15.56, 15.57, 15.58, 16.1, 16.2, 16.3, 16.4, 16.8, 16.9 (1st cent. CE - 1st cent. CE)

31. New Testament, 1 Thessalonians, 3.13, 4.1-4.8 (1st cent. CE - 1st cent. CE)

3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.1. 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.

32. New Testament, 1 Timothy, 4.5 (1st cent. CE - 1st cent. CE)

4.5. For it is sanctified through the word of God and prayer.

33. New Testament, 2 Corinthians, 5.9-5.10, 5.14-5.15, 5.17, 7.1, 8.4 (1st cent. CE - 1st cent. CE)

34. New Testament, 2 Timothy, 2.21-2.22, 3.15 (1st cent. CE - 1st cent. CE)

2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 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.

35. New Testament, Acts, 1.6-1.9, 1.11, 2.38, 2.41-2.42, 6.7, 7.51-7.52, 10.48, 15.20-15.21, 15.29, 17.11, 19.5, 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. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 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. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 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. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 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.

36. New Testament, Apocalypse, 2.9, 2.14-2.16, 2.20-2.25, 14.3-14.4 (1st cent. CE - 1st cent. CE)

2.9. I know your works, oppression, and your poverty (but you are rich), and the blasphemy of those who say they are Jews, and they are not, but are a synagogue of Satan. 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. 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.

37. 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

38. New Testament, Ephesians, 2.1-2.3, 2.8, 4.22, 5.1-5.14, 5.26 (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 4.22. 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. 5.26. that he might sanctify it, having cleansed it by the washing of water with the word

39. 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, 4.21, 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

40. New Testament, Hebrews, 3.2-3.5, 3.11-3.12, 6.2, 9.10, 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; 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 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

41. New Testament, Romans, 1.4, 2.29, 3.8, 3.30, 5.12-5.21, 6.1-6.23, 7.12, 8.2-8.30, 9.4, 10.13, 11.13, 11.34-11.35, 12.1-12.2, 12.20, 14.17, 14.20, 15.8, 15.16, 15.26, 15.31 (1st cent. CE - 1st cent. CE)

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 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. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 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; 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; 11.34. 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? 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. 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. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 15.8. 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 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;

42. New Testament, Luke, 2.41, 4.25-4.26, 7.11-7.17, 9.59-9.62, 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. 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. 9.59. 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. 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.

43. 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.

44. New Testament, Matthew, 4.1-4.11, 5.1-5.2, 5.21-5.48, 28.19 (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. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit

45. Ps.-Philo, Biblical Antiquities, 10.7, 11.15 (1st cent. CE - 2nd cent. CE)

46. 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."

47. Anon., The Acts of John, 94 (2nd cent. CE - 3rd cent. CE)

94. Now before he was taken by the lawless Jews, who also were governed by (had their law from) the lawless serpent, he gathered all of us together and said: Before I am delivered up unto them let us sing an hymn to the Father, and so go forth to that which lieth before us. He bade us therefore make as it were a ring, holding one another's hands, and himself standing in the midst he said: Answer Amen unto me. He began, then, to sing an hymn and to say: Glory be to thee, Father. And we, going about in a ring, answered him: Amen. Glory be to thee, Word: Glory be to thee, Grace. Amen. Glory be to thee, Spirit: Glory be to thee, Holy One: Glory be to thy glory. Amen. We praise thee, O Father; we give thanks to thee, O Light, wherein darkness dwelleth not. Amen.

48. Anon., Acts of John, 94 (2nd cent. CE - 3rd cent. CE)

49. Hermas, Similitudes, 9.13.7, 9.14.5, 9.16.3, 9.16.5, 9.16.7, 9.17.4, 9.28.3, 9.28.6 (2nd cent. CE - 2nd cent. CE)

50. Hermas, Visions, 3.1.9, 3.2.1, 3.5.2, 3.7.3 (2nd cent. CE - 2nd cent. CE)

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

52. Justin, Dialogue With Trypho, 19, 131 (2nd cent. CE - 2nd cent. CE)

131. How much more faithful to God the Gentiles are who are converted to Christ than the Jews Justin: But I shall quote the passage by which it is made known that God divided all the nations. It is as follows: 'Ask your father, and he will show you; your elders, and they will tell you; when the Most High divided the nations, as He dispersed the sons of Adam. He set the bounds of the nations according to the numbers of the children of Israel; and the Lord's portion became His people Jacob, and Israel was the lot of His inheritance.' The Seventy have translated it, 'He set the bounds of the nations according to the number of the angels of God.' But because my argument is again in nowise weakened by this, I have adopted your exposition. And you yourselves, if you will confess the truth, must acknowledge that we, who have been called by God through the despised and shameful mystery of the cross (for the confession of which, and obedience to which, and for our piety, punishments even to death have been inflicted on us by demons, and by the host of the devil, through the aid ministered to them by you), and endure all torments rather than deny Christ even by word, through whom we are called to the salvation prepared beforehand by the Father, are more faithful to God than you, who were redeemed from Egypt with a high hand and a visitation of great glory, when the sea was parted for you, and a passage left dry, in which [God] slew those who pursued you with a very great equipment, and splendid chariots, bringing back upon them the sea which had been made a way for your sakes; on whom also a pillar of light shone, in order that you, more than any other nation in the world, might possess a peculiar light, never-failing and never-setting; for whom He rained manna as nourishment, fit for the heavenly angels, in order that you might have no need to prepare your food; and the water at Marah was made sweet; and a sign of Him that was to be crucified was made, both in the matter of the serpents which bit you, as I already mentioned (God anticipating before the proper times these mysteries, in order to confer grace upon you, to whom you are always convicted of being thankless), as well as in the type of the extending of the hands of Moses, and of Oshea being named Jesus (Joshua); when you fought against Amalek: concerning which God enjoined that the incident be recorded, and the name of Jesus laid up in your understandings; saying that this is He who would blot out the memorial of Amalek from under heaven. Now it is clear that the memorial of Amalek remained after the son of Nave (Nun): but He makes it manifest through Jesus, who was crucified, of whom also those symbols were fore-announcements of all that would happen to Him, the demons would be destroyed, and would dread His name, and that all principalities and kingdoms would fear Him; and that they who believe in Him out of all nations would be shown as God-fearing and peaceful men; and the facts already quoted by me, Trypho, indicate this. Again, when you desired flesh, so vast a quantity of quails was given you, that they could not be told; for whom also water gushed from the rock; and a cloud followed you for a shade from heat, and covering from cold, declaring the manner and signification of another and new heaven; the latchets of your shoes did not break, and your shoes grew not old, and your garments wore not away, but even those of the children grew along with them.

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

54. 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.

55. 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

56. 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.

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

58. Augustine, De Ordine Libri Duo, 1.4.10 (4th cent. CE - 5th cent. CE)

59. Augustine, The City of God, 8.14, 8.16, 9.3 (4th cent. CE - 5th cent. CE)

8.14. There is, say they, a threefold division of all animals endowed with a rational soul, namely, into gods, men, and demons. The gods occupy the loftiest region, men the lowest, the demons the middle region. For the abode of the gods is heaven, that of men the earth, that of the demons the air. As the dignity of their regions is diverse, so also is that of their natures; therefore the gods are better than men and demons. Men have been placed below the gods and demons, both in respect of the order of the regions they inhabit, and the difference of their merits. The demons, therefore, who hold the middle place, as they are inferior to the gods, than whom they inhabit a lower region, so they are superior to men, than whom they inhabit a loftier one. For they have immortality of body in common with the gods, but passions of the mind in common with men. On which account, say they, it is not wonderful that they are delighted with the obscenities of the theatre, and the fictions of the poets, since they are also subject to human passions, from which the gods are far removed, and to which they are altogether strangers. Whence we conclude that it was not the gods, who are all good and highly exalted, that Plato deprived of the pleasure of theatric plays, by reprobating and prohibiting the fictions of the poets, but the demons. of these things many have written: among others Apuleius, the Platonist of Madaura, who composed a whole work on the subject, entitled, Concerning the God of Socrates. He there discusses and explains of what kind that deity was who attended on Socrates, a sort of familiar, by whom it is said he was admonished to desist from any action which would not turn out to his advantage. He asserts most distinctly, and proves at great length, that it was not a god but a demon; and he discusses with great diligence the opinion of Plato concerning the lofty estate of the gods, the lowly estate of men, and the middle estate of demons. These things being so, how did Plato dare to take away, if not from the gods, whom he removed from all human contagion, certainly from the demons, all the pleasures of the theatre, by expelling the poets from the state? Evidently in this way he wished to admonish the human soul, although still confined in these moribund members, to despise the shameful commands of the demons, and to detest their impurity, and to choose rather the splendor of virtue. But if Plato showed himself virtuous in answering and prohibiting these things, then certainly it was shameful of the demons to command them. Therefore either Apuleius is wrong, and Socrates' familiar did not belong to this class of deities, or Plato held contradictory opinions, now honoring the demons, now removing from the well-regulated state the things in which they delighted, or Socrates is not to be congratulated on the friendship of the demon, of which Apuleius was so ashamed that he entitled his book On the God of Socrates, while according to the tenor of his discussion, wherein he so diligently and at such length distinguishes gods from demons, he ought not to have entitled it, Concerning the God, but Concerning the Demon of Socrates. But he preferred to put this into the discussion itself rather than into the title of his book. For, through the sound doctrine which has illuminated human society, all, or almost all men have such a horror at the name of demons, that every one who before reading the dissertation of Apuleius, which sets forth the dignity of demons, should have read the title of the book, On the Demon of Socrates, would certainly have thought that the author was not a sane man. But what did even Apuleius find to praise in the demons, except subtlety and strength of body and a higher place of habitation? For when he spoke generally concerning their manners, he said nothing that was good, but very much that was bad. Finally, no one, when he has read that book, wonders that they desired to have even the obscenity of the stage among divine things, or that, wishing to be thought gods, they should be delighted with the crimes of the gods, or that all those sacred solemnities, whose obscenity occasions laughter, and whose shameful cruelty causes horror, should be in agreement with their passions. 8.16. The same Apuleius, when speaking concerning the manners of demons, said that they are agitated with the same perturbations of mind as men; that they are provoked by injuries, propitiated by services and by gifts, rejoice in honors, are delighted with a variety of sacred rites, and are annoyed if any of them be neglected. Among other things, he also says that on them depend the divinations of augurs, soothsayers, and prophets, and the revelations of dreams, and that from them also are the miracles of the magicians. But, when giving a brief definition of them, he says, Demons are of an animal nature, passive in soul, rational in mind, aerial in body, eternal in time. of which five things, the three first are common to them and us, the fourth peculiar to themselves, and the fifth common to therewith the gods. But I see that they have in common with the gods two of the first things, which they have in common with us. For he says that the gods also are animals; and when he is assigning to every order of beings its own element, he places us among the other terrestrial animals which live and feel upon the earth. Wherefore, if the demons are animals as to genus, this is common to them, not only with men, but also with the gods and with beasts; if they are rational as to their mind, this is common to them with the gods and with men; if they are eternal in time, this is common to them with the gods only; if they are passive as to their soul, this is common to them with men only; if they are aerial in body, in this they are alone. Therefore it is no great thing for them to be of an animal nature, for so also are the beasts; in being rational as to mind, they are not above ourselves, for so are we also; and as to their being eternal as to time, what is the advantage of that if they are not blessed? For better is temporal happiness than eternal misery. Again, as to their being passive in soul, how are they in this respect above us, since we also are so, but would not have been so had we not been miserable? Also, as to their being aerial in body, how much value is to be set on that, since a soul of any kind whatsoever is to be set above every body? And therefore religious worship, which ought to be rendered from the soul, is by no means due to that thing which is inferior to the soul. Moreover, if he had, among those things which he says belong to demons, enumerated virtue, wisdom, happiness, and affirmed that they have those things in common with the gods, and, like them, eternally, he would assuredly have attributed to them something greatly to be desired, and much to be prized. And even in that case it would not have been our duty to worship them like God on account of these things, but rather to worship Him from whom we know they had received them. But how much less are they really worthy of divine honor - those aerial animals who are only rational that they may be capable of misery, passive that they may be actually miserable, and eternal that it may be impossible for them to end their misery!

60. 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
abraham, as model of trust	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
abraham, trust of	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
acts of the apostles, recurrent reference in	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
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 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
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
anti-judaism	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
apocalyptic	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
apologetics, christian, matthew's moses typology as"	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 495
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
asceticism	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420
associations	Alikin, The Earliest History of the Christian Gathering (2009) 33
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
athos codex	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
auerbach, erich	Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 22
augustine, attitude to paganism	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 150
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, and christ	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
baptism, corporate implications	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism, en christō	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism, paul	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
baptism for the dead	Nasrallah, Archaeology and the Letters of Paul (2019) 172
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
body of christ, robinson, j.a.t.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
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
christ, jesus, and baptism	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
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
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
clearchus of soli, 1 clement	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
codex athous grigoriou	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
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	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, dead, rituals for	Nasrallah, Archaeology and the Letters of Paul (2019) 172
corinth, ethnicity	Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth, freedpersons	Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth, grief	Nasrallah, Archaeology and the Letters of Paul (2019) 172
corinth	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
covenant	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
davis, thomas, baptism for	Nasrallah, Archaeology and the Letters of Paul (2019) 172
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
demaris, richard	Nasrallah, Archaeology and the Letters of Paul (2019) 172
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
desires	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109, 110
devil, satan	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
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
drinking	Alikin, The Earliest History of the Christian Gathering (2009) 33
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
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
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
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, 190
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, 188, 190
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
ferguson, e.	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
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, 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
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
god making (deos facere)	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 169
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	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
grief, exile, migration	Nasrallah, Archaeology and the Letters of Paul (2019) 152
hagar	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
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
heresy, heretics	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
hermetica	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 169
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
hymn	Alikin, The Earliest History of the Christian Gathering (2009) 33
idolatry	Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 420; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291; 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
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) 190, 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
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
jew, in christian discourse	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
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
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
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, paul	Esler, The Early Christian World (2000) 186
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
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 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
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, pagan	Alikin, The Earliest History of the Christian Gathering (2009) 33
mediation	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 158
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
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
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; 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
mysticism, mystical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
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
old person	deSilva, Ephesians (2022) 254
osiris	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
other, the, the jews as	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
other, the	Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 291
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
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
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, baptismal theology	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
paul, body of christ	Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
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; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109, 110
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 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
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
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
preferreds (proēgmena)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 183
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
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
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) 154, 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
rabbis	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
reading, literacy rates	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 497
redemption	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
religion (religio), true vs false	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 150
religion passim, idolatry	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
religion passim, priest(hood)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
resurrection, uniting christ with christians	Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 139
resurrection	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 179, 192
revelation	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
rhetoric, allegory, symbolism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
sacraments, demonic	Wiebe, Fallen Angels in the Theology of St Augustine (2021) 169
salvation	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 169; deSilva, Ephesians (2022) 254
sarah	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
satan	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
scriptures, jewish, as source of new testament ideas about pistis	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 79
self-control	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
septuagint	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
shepherd, manuscripts, athos codex	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 197
sin	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 169
sinai	Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 150
slavery	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 170, 183
smith, jonathan z.	Nasrallah, Archaeology and the Letters of Paul (2019) 172
spawforth, antony	Nasrallah, Archaeology and the Letters of Paul (2019) 152
spirit, divine	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189
spiritual gifts, spirit, wisdom and	Nasrallah, Archaeology and the Letters of Paul (2019) 172
stoicism, its view of demons	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 93
stoicism/stoic	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 189, 190
stoicism/stoics	Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 190
sukkot (tabernacles)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 595
symbol and symbolic interpretation	Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 208
synagogue, gentile participation in	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
telos	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
theology	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 189