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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 12.13


καὶ γὰρ ἐν ἑνὶ πνεύματι ἡμεῖς πάντες εἰς ἓν σῶμα ἐβαπτίσθημεν, εἴτε Ἰουδαῖοι εἴτε Ἕλληνες, εἴτε δοῦλοι εἴτε ἐλεύθεροι, καὶ πάντες ἓν πνεῦμα ἐποτίσθημεν.For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit.


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

70 results
1. Hebrew Bible, Deuteronomy, 6.16, 25.5, 32.8 (9th cent. BCE - 3rd cent. BCE)

6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 25.5. כִּי־יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין־לוֹ לֹא־תִהְיֶה אֵשֶׁת־הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ׃ 32.8. בְּהַנְחֵל עֶלְיוֹן גּוֹיִם בְּהַפְרִידוֹ בְּנֵי אָדָם יַצֵּב גְּבֻלֹת עַמִּים לְמִסְפַּר בְּנֵי יִשְׂרָאֵל׃ 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 25.5. If brethren dwell together, and one of them die, and have no child, the wife of the dead shall not be married abroad unto one not of his kin; her husband’s brother shall go in unto her, and take her to him to wife, and perform the duty of a husband’s brother unto her." 32.8. When the Most High gave to the nations their inheritance, when He separated the children of men, He set the borders of the peoples according to the number of the children of Israel."
2. Hebrew Bible, Genesis, 1.27 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
3. Hebrew Bible, Leviticus, 1.6, 1.12 (9th cent. BCE - 3rd cent. BCE)

1.6. וְהִפְשִׁיט אֶת־הָעֹלָה וְנִתַּח אֹתָהּ לִנְתָחֶיהָ׃ 1.12. וְנִתַּח אֹתוֹ לִנְתָחָיו וְאֶת־רֹאשׁוֹ וְאֶת־פִּדְרוֹ וְעָרַךְ הַכֹּהֵן אֹתָם עַל־הָעֵצִים אֲשֶׁר עַל־הָאֵשׁ אֲשֶׁר עַל־הַמִּזְבֵּחַ׃ 1.6. And he shall flay the burnt-offering, and cut it into its pieces." 1.12. And he shall cut it into its pieces; and the priest shall lay them, with its head and its suet, in order on the wood that is on the fire which is upon the altar."
4. Hebrew Bible, Psalms, 78.24-78.25 (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׃ 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."
5. Hebrew Bible, Isaiah, 61.2 (8th cent. BCE - 5th cent. BCE)

61.2. לִקְרֹא שְׁנַת־רָצוֹן לַיהוָה וְיוֹם נָקָם לֵאלֹהֵינוּ לְנַחֵם כָּל־אֲבֵלִים׃ 61.2. To proclaim the year of the LORD’S good pleasure, And the day of vengeance of our God; To comfort all that mourn;"
6. Hebrew Bible, Ezekiel, 34.23 (6th cent. BCE - 5th cent. BCE)

34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd."
7. 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."
8. Thucydides, The History of The Peloponnesian War, 3.82 (5th cent. BCE - 4th cent. BCE)

9. Septuagint, 1 Maccabees, 1.16, 7.7 (2nd cent. BCE - 2nd cent. BCE)

1.16. When Antiochus saw that his kingdom was established, he determined to become king of the land of Egypt, that he might reign over both kingdoms. 7.7. Now then send a man whom you trust; let him go and see all the ruin which Judas has brought upon us and upon the land of the king, and let him punish them and all who help them.
10. Septuagint, Ecclesiasticus (Siracides), 50.12 (2nd cent. BCE - 2nd cent. BCE)

50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees
11. Septuagint, Wisdom of Solomon, 50.12 (2nd cent. BCE - 1st cent. BCE)

12. Anon., Didache, 10.3 (1st cent. CE - 2nd cent. CE)

13. Anon., The Life of Adam And Eve, 40.7, 43.1 (1st cent. CE - 5th cent. CE)

14. Clement of Rome, 1 Clement, 47.3, 49.5 (1st cent. CE - 1st cent. CE)

47.3. ἐπ̓ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι. 49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ. 20. The heavens, revolving under His government, are subject to Him in peace. Day and night run the course appointed by Him, in no wise hindering each other. The sun and moon, with the companies of the stars, roll on in harmony according to His command, within their prescribed limits, and without any deviation. The fruitful earth, according to His will, brings forth food in abundance, at the proper seasons, for man and beast and all the living beings upon it, never hesitating, nor changing any of the ordices which He has fixed. The unsearchable places of abysses, and the indescribable arrangements of the lower world, are restrained by the same laws. The vast unmeasurable sea, gathered together by His working into various basins, never passes beyond the bounds placed around it, but does as He has commanded. For He said, Thus far shall you come, and your waves shall be broken within you. Job 38:11 The ocean, impassable to man and the worlds beyond it, are regulated by the same enactments of the Lord. The seasons of spring, summer, autumn, and winter, peacefully give place to one another. The winds in their several quarters fulfil, at the proper time, their service without hindrance. The ever-flowing fountains, formed both for enjoyment and health, furnish without fail their breasts for the life of men. The very smallest of living beings meet together in peace and concord. All these the great Creator and Lord of all has appointed to exist in peace and harmony; while He does good to all, but most abundantly to us who have fled for refuge to His compassions through Jesus Christ our Lord, to whom be glory and majesty for ever and ever. Amen.
15. Clement of Rome, 2 Clement, 14.2 (1st cent. CE - 1st cent. CE)

14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ.
16. Epictetus, Discourses, 1.4.18, 1.14.6, 2.8.11, 4.1 (1st cent. CE - 2nd cent. CE)

17. Ignatius, To The Philadelphians, 11.2 (1st cent. CE - 2nd cent. CE)

11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope.
18. Ignatius, To The Ephesians, 3.1, 16.1, 18.1, 20.2 (1st cent. CE - 2nd cent. CE)

3.1. I do not command you, as though I were somewhat. For even though I am in bonds for the Name's sake, I am not yet perfected in Jesus Christ. [For] now am I beginning to be a disciple; and I speak to you as to my school-fellows. For I ought to be trained by you for the contest in faith, in admonition, in endurance, in long-suffering. 16.1. Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent? 20.2. especially if the Lord should reveal aught to me. Assemble yourselves together in common, every one of you severally, man by man, in grace, in one faith and one Jesus Christ, who after the flesh was of David's race, who is Son of Man and Son of God, to the end that ye may obey the bishop and presbytery without distraction of mind; breaking one bread, which is the medicine of immortality and the antidote that we should not die but live for ever in Jesus Christ.
19. Ignatius, To The Philadelphians, 11.2 (1st cent. CE - 2nd cent. CE)

11.2. The love of the brethren which are in Troas saluteth you; from whence also I write to you by the hand of Burrhus, who was sent with me by the Ephesians and Smyrnaeans as a mark of honour. The Lord shall honour them, even Jesus Christ, on whom their hope is set in flesh and soul and spirit, by faith, by love, by concord. Fare ye well in Christ Jesus our common hope.
20. Ignatius, To The Romans, 3.2-3.3, 6.1, 6.3 (1st cent. CE - 2nd cent. CE)

3.2. Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. 3.3. Nothing visible is good. For our God Jesus Christ, being in the Father, is the more plainly visible. The Work is not of persuasiveness, but Christianity is a thing of might, whensoever it is hated by the world. 6.1. The farthest bounds of the universe shall profit me nothing, neither the kingdoms of this world. It is good for me to die for Jesus Christ rather than to reign over the farthest bounds of the earth. Him I seek, who died on our behalf; Him I desire, who rose again [for our sake]. The pangs of a new birth are upon me. 6.3. Permit me to be an imitator of the passion of my God. If any man hath Him within himself, let him understand what I desire, and let him have fellow- feeling with me, for he knoweth the things which straiten me.
21. Ignatius, To The Trallians, 1.1 (1st cent. CE - 2nd cent. CE)

1.1. I have learned that ye have a mind unblameable and stedfast in patience, not from habit, but by nature, according as Polybius your bishop informed me, who by the will of God and of Jesus Christ visited me in Smyrna; and so greatly did he rejoice with me in my bonds in Christ Jesus, that in him I beheld the whole multitude of you.
22. Josephus Flavius, Jewish Antiquities, 5.149 (1st cent. CE - 1st cent. CE)

5.149. but as soon as he perceived she was dead, he acted as prudently as the greatness of his misfortunes would admit, and laid his dead wife upon the beast, and carried her home; and cutting her, limb by limb, into twelve pieces, he sent them to every tribe, and gave it in charge to those that carried them, to inform the tribes of those that were the causes of his wife’s death, and of the violence they had offered to her.
23. Josephus Flavius, Jewish War, 7.274 (1st cent. CE - 1st cent. CE)

7.274. But to make a lamentation according to the deserts of those who fell under these men’s barbarity, this is not a proper place for it;—I therefore now return again to the remaining part of the present narration.
24. New Testament, 1 Peter, 2.3-2.10, 3.1, 3.6 (1st cent. CE - 1st cent. CE)

2.3. if indeed you have tasted that the Lord is gracious: 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror.
25. New Testament, 1 Corinthians, 1.2, 1.8-1.19, 1.22-1.24, 1.26-1.31, 2.1-2.6, 2.10, 2.12, 3.1-3.3, 3.5-3.17, 4.1, 4.6-4.7, 4.14-4.16, 4.21, 5.5, 6.1-6.2, 6.9-6.20, 7.1-7.40, 8.4-8.6, 8.11, 9.12, 9.19-9.23, 9.27, 10.1-10.5, 10.14-10.22, 10.30, 10.32, 11.2-11.18, 11.21, 11.24-11.34, 12.1-12.12, 12.14-12.31, 13.3, 13.8-13.10, 14.1-14.6, 14.13-14.14, 14.23-14.28, 14.33-14.39, 15.9, 15.12-15.22, 15.29, 15.35-15.58, 16.1, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God. 2.2. ForI determined not to know anything among you, except Jesus Christ, andhim crucified. 2.3. I was with you in weakness, in fear, and in muchtrembling. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 3.9. For we are God's fellow workers. Youare God's farming, God's building. 3.10. According to the grace of Godwhich was given to me, as a wise master builder I laid a foundation,and another builds on it. But let each man be careful how he builds onit. 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16. I beg you therefore, be imitators of me. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness? 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.2. But, because of sexualimmoralities, let each man have his own wife, and let each woman haveher own husband. 7.3. Let the husband render to his wife the affectionowed her, and likewise also the wife to her husband. 7.4. The wifedoesn't have authority over her own body, but the husband. Likewisealso the husband doesn't have authority over his own body, but thewife. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.6. But this I say by way of concession, not of commandment. 7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.27. Are you bound to a wife? Don't seek to be freed. Are you freefrom a wife? Don't seek a wife. 7.28. But if you marry, you have notsinned. If a virgin marries, she has not sinned. Yet such will haveoppression in the flesh, and I want to spare you. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.30. and those who weep,as though they didn't weep; and those who rejoice, as though theydidn't rejoice; and those who buy, as though they didn't possess; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 7.36. But if any man thinks that he is behavinginappropriately toward his virgin, if she is past the flower of herage, and if need so requires, let him do what he desires. He doesn'tsin. Let them marry. 7.37. But he who stands steadfast in his heart,having no necessity, but has power over his own heart, to keep his ownvirgin, does well. 7.38. So then both he who gives his own virgin inmarriage does well, and he who doesn't give her in marriage doesbetter. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.12. If others partake of this right overyou, don't we yet more? Nevertheless we did not use this right, but webear all things, that we may cause no hindrance to the gospel ofChrist. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 9.23. Now I do this for thegospel's sake, that I may be a joint partaker of it. 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.30. If I partake with thankfulness, why am Idenounced for that for which I give thanks? 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.13. Therefore let him who speaks in another language praythat he may interpret. 14.14. For if I pray in another language, myspirit prays, but my understanding is unfruitful. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. 14.27. If any man speaks in another language, let it be two,or at the most three, and in turn; and let one interpret. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 14.36. What? Was it from you that the word of God went out? Or did it come toyou alone? 14.37. If any man thinks himself to be a prophet, orspiritual, let him recognize the things which I write to you, that theyare the commandment of the Lord. 14.38. But if anyone is ignorant, lethim be ignorant. 14.39. Therefore, brothers, desire earnestly toprophesy, and don't forbid speaking with other languages. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain. 15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.29. Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead? 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
26. New Testament, 1 Thessalonians, 1.1, 1.5, 1.6, 1.9, 2.14, 2.15, 2.16, 3.13, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.13-5.11, 5.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.
27. New Testament, 1 Timothy, 1.17, 1.20, 2.5, 3.5, 3.16, 4.1-4.3, 4.5-4.15, 6.3-6.21 (1st cent. CE - 1st cent. CE)

1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.5. For it is sanctified through the word of God and prayer. 4.6. If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.9. This saying is faithful and worthy of all acceptance. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.14. Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen.
28. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE)

29. New Testament, 2 Timothy, 2.21-2.22, 2.26 (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. 2.26. and they may recover themselves out of the devil's snare, having been taken captive by him to his will.
30. New Testament, Acts, 2.44-2.46, 3.25, 4.32-4.35, 6.1-6.3, 6.13-6.14, 7.56, 8.1, 9.4, 9.31, 10.35, 12.4-12.5, 13.14-13.48, 16.13-16.15, 17.10, 17.12, 17.23-17.31, 19.5, 21.21 (1st cent. CE - 2nd cent. CE)

2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 3.25. You are the sons of the prophets, and of the covet which God made with our fathers, saying to Abraham, 'In your seed will all the families of the earth be blessed.' 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 6.2. The twelve summoned the multitude of the disciples and said, "It is not appropriate for us to forsake the word of God and serve tables. 6.3. Therefore select from among you, brothers, seven men of good report, full of the Holy Spirit and of wisdom, whom we may appoint over this business. 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 10.35. but in every nation he who fears him and works righteousness is acceptable to him. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.
31. New Testament, James, 2.1, 2.19-2.20, 4.12 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
32. New Testament, Jude, 3, 25 (1st cent. CE - 1st cent. CE)

33. New Testament, Philemon, 11-20, 10 (1st cent. CE - 1st cent. CE)

34. New Testament, Colossians, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.22, 1.24, 2.10, 2.11, 2.12, 2.13, 2.14, 2.18, 2.19, 3.4, 3.7, 3.10, 3.11, 3.15, 3.18, 3.18-4.1, 3.22, 3.25, 4.15, 4.16 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation.
35. New Testament, Ephesians, 1.13, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 2.3, 2.14, 2.16, 2.18, 2.19, 2.20, 2.21, 2.22, 3.6, 3.10, 3.21, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.25, 5.21, 5.21-6.9, 5.22, 5.23, 5.24, 5.25, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6.1, 6.4, 6.5, 6.6, 6.9 (1st cent. CE - 1st cent. CE)

1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise
36. New Testament, Galatians, 1, 1.2, 1.10, 1.13, 1.14, 1.22, 1.23, 2, 2.3, 2.4, 2.6, 2.7, 2.8, 2.9, 2.10, 2.12, 2.13, 2.14, 2.15, 2.19, 3, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.16, 3.19, 3.20, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 4.6, 4.8, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.13-6.10, 5.22, 6.1, 6.7, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16 (1st cent. CE - 1st cent. CE)

37. New Testament, Hebrews, 3.6, 4.15, 6.2, 9.10-9.11, 10.12 (1st cent. CE - 1st cent. CE)

3.6. but Christ is faithful as a Son over his house; whose house we are, if we hold fast our confidence and the glorying of our hope firm to the end. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 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. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
38. New Testament, Philippians, 1.1, 3.6, 3.8-3.9, 3.21, 4.2-4.3, 4.15 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
39. New Testament, Romans, 1.1, 1.4, 1.9, 1.13, 1.16, 1.24, 2.9-2.11, 2.14, 2.17-2.24, 2.28-2.29, 3.9, 3.21-3.30, 4.10-4.12, 4.17-4.18, 5.5, 5.12, 6.1-6.14, 6.18-6.19, 6.22, 7.4-7.5, 7.12, 7.14, 7.18, 7.24-7.25, 8.2-8.6, 8.9-8.13, 8.15, 8.23, 8.26-8.27, 8.29, 9.2, 9.4, 9.24, 9.30-9.31, 10.12, 11.1, 11.11-11.13, 11.25-11.32, 12.1-12.8, 13.14, 14.17, 14.20, 15.8-15.12, 15.16, 15.26-15.27, 15.30-15.31, 16.1-16.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 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. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be. 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 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. 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. 6.18. 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. 6.22. 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. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 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; 8.9. 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. 8.15. 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! 8.23. 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. 8.26. 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. 8.29. 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. 9.2. that I have great sorrow and unceasing pain in my heart. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 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. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 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 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you.
40. New Testament, Titus, 3.4-3.7 (1st cent. CE - 1st cent. CE)

3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life.
41. New Testament, John, 1.1-1.2, 1.12, 1.14, 2.19-2.22, 4.21, 5.44, 8.41, 10.30, 10.38, 14.9-14.11, 14.16-14.17, 14.20, 15.4-15.6, 15.26, 16.25, 16.32, 17.3, 17.11, 17.20-17.23 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 2.22. When therefore he was raised from the dead, his disciples remembered that he said this, and they believed the Scripture, and the word which Jesus had said. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 15.4. Remain in me, and I in you. As the branch can't bear fruit by itself, unless it remains in the vine, so neither can you, unless you remain in me. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.6. If a man doesn't remain in me, he is thrown out as a branch, and is withered; and they gather them, throw them into the fire, and they are burned. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.32. Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me.
42. New Testament, Luke, 4.19, 6.16, 8.10, 12.15-12.21, 15.15, 18.1, 18.6-18.8, 24.32 (1st cent. CE - 1st cent. CE)

4.19. And to proclaim the acceptable year of the Lord. 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 12.15. He said to them, "Beware! Keep yourselves from covetousness, for a man's life doesn't consist of the abundance of the things which he possesses. 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 15.15. He went and joined himself to one of the citizens of that country, and he sent him into his fields to feed pigs. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?
43. New Testament, Mark, 4.11, 9.2, 10.39, 14.58 (1st cent. CE - 1st cent. CE)

4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'
44. New Testament, Matthew, 4.7, 11.29, 13.13, 16.18, 16.24-16.25, 17.1-17.3, 18.6, 18.8-18.9, 18.15, 18.17, 19.6, 19.17, 22.24, 23.8-23.10, 26.14-26.16, 26.47-26.48 (1st cent. CE - 1st cent. CE)

4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 13.13. Therefore I speak to them in parables, because seeing they don't see, and hearing, they don't hear, neither do they understand. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 16.25. For whoever desires to save his life will lose it, and whoever will lose his life for my sake will find it. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.' 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him.
45. Seneca The Younger, De Clementia, 1.1.2, 1.3.3-1.3.4 (1st cent. CE - 1st cent. CE)

46. Seneca The Younger, Letters, 72.9 (1st cent. CE - 1st cent. CE)

47. Athenagoras, Apology Or Embassy For The Christians, 4.2, 10.4, 24.1, 25.3 (2nd cent. CE - 2nd cent. CE)

48. Clement of Alexandria, Christ The Educator, 1.6.25, 1.6.28-1.6.29, 1.6.31-1.6.32, 1.6.34 (2nd cent. CE - 3rd cent. CE)

49. Clement of Alexandria, Miscellanies, 3.2.10, 4.25.157, 5.1.1, 5.10.66, 6.10, 7.3.20, 7.17.106-7.17.107 (2nd cent. CE - 3rd cent. CE)

50. Irenaeus, Refutation of All Heresies, 2.2.4, 2.30.7, 4.38.3 (2nd cent. CE - 3rd cent. CE)

51. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE)

38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.
52. Marcus Aurelius Emperor of Rome, Meditations, 4.40, 5.27, 7.19, 8.56 (2nd cent. CE - 2nd cent. CE)

53. Maximus of Tyre, Dialexeis, 11.5 (2nd cent. CE - 2nd cent. CE)

54. Tertullian, Against Marcion, 3.5.4, 4.2-4.3, 5.3 (2nd cent. CE - 3rd cent. CE)

4.2. You have now our answer to the Antitheses compendiously indicated by us. I pass on to give a proof of the Gospel - not, to be sure, of Jewry, but of Pontus- having become meanwhile adulterated; and this shall indicate the order by which we proceed. We lay it down as our first position, that the evangelical Testament has apostles for its authors, to whom was assigned by the Lord Himself this office of publishing the gospel. Since, however, there are apostolic men also, they are yet not alone, but appear with apostles and after apostles; because the preaching of disciples might be open to the suspicion of an affectation of glory, if there did not accompany it the authority of the masters, which means that of Christ, for it was that which made the apostles their masters. of the apostles, therefore, John and Matthew first instil faith into us; while of apostolic men, Luke and Mark renew it afterwards. These all start with the same principles of the faith, so far as relates to the one only God the Creator and His Christ, how that He was born of the Virgin, and came to fulfil the law and the prophets. Never mind if there does occur some variation in the order of their narratives, provided that there be agreement in the essential matter of the faith, in which there is disagreement with Marcion. Marcion, on the other hand, you must know, ascribes no author to his Gospel, as if it could not be allowed him to affix a title to that from which it was no crime (in his eyes) to subvert the very body. And here I might now make a stand, and contend that a work ought not to be recognised, which holds not its head erect, which exhibits no consistency, which gives no promise of credibility from the fullness of its title and the just profession of its author. But we prefer to join issue on every point; nor shall we leave unnoticed what may fairly be understood to be on our side. Now, of the authors whom we possess, Marcion seems to have singled out Luke for his mutilating process. Luke, however, was not an apostle, but only an apostolic man; not a master, but a disciple, and so inferior to a master - at least as far subsequent to him as the apostle whom he followed (and that, no doubt, was Paul ) was subsequent to the others; so that, had Marcion even published his Gospel in the name of St. Paul himself, the single authority of the document, destitute of all support from preceding authorities, would not be a sufficient basis for our faith. There would be still wanted that Gospel which St. Paul found in existence, to which he yielded his belief, and with which he so earnestly wished his own to agree, that he actually on that account went up to Jerusalem to know and consult the apostles, lest he should run, or had been running in vain; Galatians 2:2 in other words, that the faith which he had learned, and the gospel which he was preaching, might be in accordance with theirs. Then, at last, having conferred with the (primitive) authors, and having agreed with them touching the rule of faith, they joined their hands in fellowship, and divided their labours thenceforth in the office of preaching the gospel, so that they were to go to the Jews, and St. Paul to the Jews and the Gentiles. Inasmuch, therefore, as the enlightener of St. Luke himself desired the authority of his predecessors for both his own faith and preaching, how much more may not I require for Luke's Gospel that which was necessary for the Gospel of his master. 4.3. In the scheme of Marcion, on the contrary, the mystery of the Christian religion begins from the discipleship of Luke. Since, however, it was on its course previous to that point, it must have had its own authentic materials, by means of which it found its own way down to St. Luke; and by the assistance of the testimony which it bore, Luke himself becomes admissible. Well, but Marcion, finding the Epistle of Paul to the Galatians (wherein he rebukes even apostles ) for not walking uprightly according to the truth of the gospel, as well as accuses certain false apostles of perverting the gospel of Christ), labours very hard to destroy the character of those Gospels which are published as genuine and under the name of apostles, in order, forsooth, to secure for his own Gospel the credit which he takes away from them. But then, even if he censures Peter and John and James, who were thought to be pillars, it is for a manifest reason. They seemed to be changing their company from respect of persons. And yet as Paul himself became all things to all men, 1 Corinthians 9:22 that he might gain all, it was possible that Peter also might have betaken himself to the same plan of practising somewhat different from what he taught. And, in like manner, if false apostles also crept in, their character too showed itself in their insisting upon circumcision and the Jewish ceremonies. So that it was not on account of their preaching, but of their conversation, that they were marked by St. Paul, who would with equal impartiality have marked them with censure, if they had erred at all with respect to God the Creator or His Christ. Each several case will therefore have to be distinguished. When Marcion complains that apostles are suspected (for their prevarication and dissimulation) of having even depraved the gospel, he thereby accuses Christ, by accusing those whom Christ chose. If, then, the apostles, who are censured simply for inconsistency of walk, composed the Gospel in a pure form, but false apostles interpolated their true record; and if our own copies have been made from these, where will that genuine text of the apostle's writings be found which has not suffered adulteration? Which was it that enlightened Paul, and through him Luke? It is either completely blotted out, as if by some deluge - being obliterated by the inundation of falsifiers - in which case even Marcion does not possess the true Gospel; or else, is that very edition which Marcion alone possesses the true one, that is, of the apostles? How, then, does that agree with ours, which is said not to be (the work) of apostles, but of Luke? Or else, again, if that which Marcion uses is not to be attributed to Luke simply because it does agree with ours (which, of course, is, also adulterated in its title), then it is the work of apostles. Our Gospel, therefore, which is in agreement with it, is equally the work of apostles, but also adulterated in its title. 5.3. But with regard to the countece of Peter and the rest of the apostles, he tells us that fourteen years after he went up to Jerusalem, in order to confer with them Galatians 2:1-2 about the rule which he followed in his gospel, lest perchance he should all those years have been running, and be running still, in vain, (which would be the case,) of course, if his preaching of the gospel fell short of their method. So great had been his desire to be approved and supported by those whom you wish on all occasions to be understood as in alliance with Judaism! When indeed he says, that neither was Titus circumcised, Galatians 2:3 he for the first time shows us that circumcision was the only question connected with the maintece of the law, which had been as yet agitated by those whom he therefore calls false brethren unawares brought in. Galatians 2:4 These persons went no further than to insist on a continuance of the law, retaining unquestionably a sincere belief in the Creator. They perverted the gospel in their teaching, not indeed by such a tampering with the Scripture as should enable them to expunge the Creator's Christ, but by so retaining the ancient régime as not to exclude the Creator's law. Therefore he says: Because of false brethren unawares brought in, who came in privily to spy out our liberty which we have in Christ, that they might bring us into bondage, to whom we gave place by subjection not even for an hour. Galatians 2:4-5 Let us only attend to the clear sense and to the reason of the thing, and the perversion of the Scripture will be apparent. When he first says, Neither Titus, who was with me, being a Greek, was compelled to be circumcised, and then adds, And that because of false brethren unawares brought in, Galatians 2:3-4 etc., he gives us an insight into his reason for acting in a clean contrary way, showing us wherefore he did that which he would neither have done nor shown to us, if that had not happened which induced him to act as he did. But then I want you to tell us whether they would have yielded to the subjection that was demanded, if these false brethren had not crept in to spy out their liberty? I apprehend not. They therefore gave way (in a partial concession), because there were persons whose weak faith required consideration. For their rudimentary belief, which was still in suspense about the observance of the law, deserved this concessive treatment, when even the apostle himself had some suspicion that he might have run, and be still running, in vain. Galatians 2:2 Accordingly, the false brethren who were the spies of their Christian liberty must be thwarted in their efforts to bring it under the yoke of their own Judaism before that Paul discovered whether his labour had been in vain, before that those who preceded him in the apostolate gave him their right hands of fellowship, before that he entered on the office of preaching to the Gentiles, according to their arrangement with him. He therefore made some concession, as was necessary, for a time; and this was the reason why he had Timothy circumcised, Acts 16:3 and the Nazarites introduced into the temple, Acts 21:23-26 which incidents are described in the Acts. Their truth may be inferred from their agreement with the apostle's own profession, how to the Jews he became as a Jew, that he might gain the Jews, and to them that were under the law, as under the law, - and so here with respect to those who come in secretly -and lastly, how he became all things to all men, that he might gain all. Now, inasmuch as the circumstances require such an interpretation as this, no one will refuse to admit that Paul preached that God and that Christ whose law he was excluding all the while, however much he allowed it, owing to the times, but which he would have had summarily to abolish if he had published a new god. Rightly, then, did Peter and James and John give their right hand of fellowship to Paul, and agree on such a division of their work, as that Paul should go to the heathen, and themselves to the circumcision. Galatians 2:9 Their agreement, also, to remember the poor Galatians 2:10 was in complete conformity with the law of the Creator, which cherished the poor and needy, as has been shown in our observations on your Gospel. It is thus certain that the question was one which simply regarded the law, while at the same time it is apparent what portion of the law it was convenient to have observed. Paul, however, censures Peter for not walking straightforwardly according to the truth of the gospel. No doubt he blames him; but it was solely because of his inconsistency in the matter of eating, which he varied according to the sort of persons (whom he associated with) fearing them which were of the circumcision, Galatians 2:12 but not on account of any perverse opinion touching another god. For if such a question had arisen, others also would have been resisted face to face by the man who had not even spared Peter on the comparatively small matter of his doubtful conversation. But what do the Marcionites wish to have believed (on the point)? For the rest, the apostle must (be permitted to) go on with his own statement, wherein he says that a man is not justified by the works of the law, but by faith: Galatians 2:16 faith, however, in the same God to whom belongs the law also. For of course he would have bestowed no labour on severing faith from the law, when the difference of the god would, if there had only been any, have of itself produced such a severance. Justly, therefore, did he refuse to build up again (the structure of the law) which he had overthrown. The law, indeed, had to be overthrown, from the moment when John cried in the wilderness, Prepare the ways of the Lord, that valleys and hills and mountains may be filled up and levelled, and the crooked and the rough ways be made straight and smooth Luke 3:4-5 - in other words, that the difficulties of the law might be changed into the facilities of the gospel. For he remembered that the time had come of which the Psalm spoke, Let us break their bands asunder, and cast off their yoke from us; since the time when the nations became tumultuous, and the people imagined vain counsels; when the kings of the earth stood up, and the rulers were gathered together against the Lord, and against His Christ, in order that thenceforward man might be justified by the liberty of faith, not by servitude to the law, because the just shall live by his faith. Habakkuk 2:4 Now, although the prophet Habakkuk first said this, yet you have the apostle here confirming the prophets, even as Christ did. The object, therefore, of the faith whereby the just man shall live, will be that same God to whom likewise belongs the law, by doing which no man is justified. Since, then, there equally are found the curse in the law and the blessing in faith, you have both conditions set forth by the Creator: Behold, says He, I have set before you a blessing and a curse. Deuteronomy 11:26 You cannot establish a diversity of authors because there happens to be one of things; for the diversity is itself proposed by one and the same author. Why, however, Christ was made a curse for us, Galatians 3:13 is declared by the apostle himself in a way which quite helps our side, as being the result of the Creator's appointment. But yet it by no means follows, because the Creator said of old, Cursed is every one that hangs on a tree, that Christ belonged to another god, and on that account was accursed even then in the law. And how, indeed, could the Creator have cursed by anticipation one whom He knew not of? Why, however, may it not be more suitable for the Creator to have delivered His own Son to His own curse, than to have submitted Him to the malediction of that god of yours - in behalf, too, of man, who is an alien to him? Now, if this appointment of the Creator respecting His Son appears to you to be a cruel one, it is equally so in the case of your own god; if, on the contrary, it be in accordance with reason in your god, it is equally so - nay, much more so - in mine. For it would be more credible that that God had provided blessing for man, through the curse of Christ, who formerly set both a blessing and a curse before man, than that he had done so, who, according to you, never at any time pronounced either. We have received therefore, the promise of the Spirit, as the apostle says, through faith, even that faith by which the just man lives, in accordance with the Creator's purpose. What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, For you are all the children of faith, Galatians 3:26 it becomes clear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be children of Abraham, and after mentioning him he expressly called us children of faith also. But how are we children of faith? And of whose faith, if not Abraham's? For since Abraham believed God, and it was accounted to him for righteousness; Galatians 3:6 since, also, he deserved for that reason to be called the father of many nations, while we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life - since the just lives by his faith - it therefore happens that, as he in the previous passage called us sons of Abraham, since he is in faith our (common) father, so here also he named us children of faith, for it was owing to his faith that it was promised that Abraham should be the father of (many) nations. As to the fact itself of his calling off faith from circumcision, did he not seek thereby to constitute us the children of Abraham, who had believed previous to his circumcision in the flesh? In short, faith in one of two gods cannot possibly admit us to the dispensation of the other, so that it should impute righteousness to those who believe in him, and make the just live through him, and declare the Gentiles to be his children through faith. Such a dispensation as this belongs wholly to Him through whose appointment it was already made known by the call of this self-same Abraham, as is conclusively shown by the natural meaning.
55. Tertullian, On Baptism, 8.1 (2nd cent. CE - 3rd cent. CE)

19. The Passover affords a more than usually solemn day for baptism; when, withal, the Lord's passion, in which we are baptized, was completed. Nor will it be incongruous to interpret figuratively the fact that, when the Lord was about to celebrate the last Passover, He said to the disciples who were sent to make preparation, You will meet a man bearing water. He points out the place for celebrating the Passover by the sign of water. After that, Pentecost is a most joyous space for conferring baptisms; wherein, too, the resurrection of the Lord was repeatedly proved among the disciples, and the hope of the advent of the Lord indirectly pointed to, in that, at that time, when He had been received back into the heavens, the angels told the apostles that He would so come, as He had withal ascended into the heavens; at Pentecost, of course. But, moreover, when Jeremiah says, And I will gather them together from the extremities of the land in the feast-day, he signifies the day of the Passover and of Pentecost, which is properly a feast-day. However, every day is the Lord's; every hour, every time, is apt for baptism: if there is a difference in the solemnity, distinction there is none in the grace.
56. Tertullian, Prescription Against Heretics, 23.1, 23.5 (2nd cent. CE - 3rd cent. CE)

57. Nag Hammadi, The Gospel of Thomas, 63, 102 (3rd cent. CE - 3rd cent. CE)

58. Nag Hammadi, The Tripartite Tractate, 59.2, 118.14-122.12, 118.33, 118.34, 122.16, 122.17, 122.18, 122.19, 122.23, 122.24 (3rd cent. CE - 3rd cent. CE)

59. Origen, Commentary On Matthew, 10.2, 10.8, 14.16 (3rd cent. CE - 3rd cent. CE)

10.2. After these things He answered and said to them, He that sows the good seed is the Son of man. Matthew 13:37 Though we have already, in previous sections, according to our ability discussed these matters, none the less shall we now say what is in harmony with them, even if there is reasonable ground for another explanation. And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God, John 1:2 so that wholesome words about anything are children of the kingdom. But while men are asleep who do not act according to the command of Jesus, Watch and pray that you enter not into temptation, Matthew 26:41 the devil on the watch sows what are called tares - that is, evil opinions - over and among what are called by some natural conceptions, even the good seeds which are from the Word. And according to this the whole world might be called a field, and not the Church of God only, for in the whole world the Son of man sowed the good seed, but the wicked one tares - that is, evil words - which, springing from wickedness, are children of the evil one. And at the end of things, which is called the consummation of the age, there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from all the kingdom of Christ all things that cause a stumbling-block to souls and reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the gnashing of teeth. Matthew 13:42 Wherefore, also, in the Psalms it is said, They gnashed upon me with their teeth. Then above all shall the righteous shine, no longer differently as at the first, but all as one sun in the kingdom of their Father. Matthew 13:43 Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, Then shall the righteous shine as the sun in the kingdom of their Father, the Saviour adds, He that has ears to hear, let him hear, Matthew 13:43 thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar, that even the things connected with the interpretation of the parable stand in need of explanation. 10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls. 14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
60. Origen, Homilies On Joshua, 7.6 (3rd cent. CE - 3rd cent. CE)

61. Augustine, Contra Epistolam Parmeniani, 1.1 (4th cent. CE - 5th cent. CE)

62. Augustine, On Christian Doctrine, 3.30.42-37.56 (4th cent. CE - 5th cent. CE)

63. Augustine, Enarrationes In Psalmos, 17.2 (4th cent. CE - 5th cent. CE)

64. Augustine, Gesta Cum Emerito Donastistarum Episcopo, 3 (4th cent. CE - 5th cent. CE)

65. Augustine, The City of God, 10.6, 11.1, 14.1, 14.4 (4th cent. CE - 5th cent. CE)

10.6. Thus a true sacrifice is every work which is done that we may be united to God in holy fellowship, and which has a reference to that supreme good and end in which alone we can be truly blessed. And therefore even the mercy we show to men, if it is not shown for God's sake, is not a sacrifice. For, though made or offered by man, sacrifice is a divine thing, as those who called it sacrifice meant to indicate. Thus man himself, consecrated in the name of God, and vowed to God, is a sacrifice in so far as he dies to the world that he may live to God. For this is a part of that mercy which each man shows to himself; as it is written, Have mercy on your soul by pleasing God. Sirach 30:24 Our body, too, as a sacrifice when we chasten it by temperance, if we do so as we ought, for God's sake, that we may not yield our members instruments of unrighteousness unto sin, but instruments of righteousness unto God. Romans 6:13 Exhorting to this sacrifice, the apostle says, I beseech you, therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Romans 12:1 If, then, the body, which, being inferior, the soul uses as a servant or instrument, is a sacrifice when it is used rightly, and with reference to God, how much more does the soul itself become a sacrifice when it offers itself to God, in order that, being inflamed by the fire of His love, it may receive of His beauty and become pleasing to Him, losing the shape of earthly desire, and being remoulded in the image of permanent loveliness? And this, indeed, the apostle subjoins, saying, And be not conformed to this world; but be transformed in the renewing of your mind, that you may prove what is that good, and acceptable, and perfect will of God. Romans 12:2 Since, therefore, true sacrifices are works of mercy to ourselves or others, done with a reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no happiness apart from that good of which it is said, It is good for me to be very near to God, it follows that the whole redeemed city, that is to say, the congregation or community of the saints, is offered to God as our sacrifice through the great High Priest, who offered Himself to God in His passion for us, that we might be members of this glorious head, according to the form of a servant. For it was this form He offered, in this He was offered, because it is according to it He is Mediator, in this He is our Priest, in this the Sacrifice. Accordingly, when the apostle had exhorted us to present our bodies a living sacrifice, holy, acceptable to God, our reasonable service, and not to be conformed to the world, but to be transformed in the renewing of our mind, that we might prove what is that good, and acceptable, and perfect will of God, that is to say, the true sacrifice of ourselves, he says, For I say, through the grace of God which is given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God has dealt to every man the measure of faith. For, as we have many members in one body, and all members have not the same office, so we, being many, are one body in Christ, and every one members one of another, having gifts differing according to the grace that is given to us. Romans 12:3-6 This is the sacrifice of Christians: we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in the sacrament of the altar, known to the faithful, in which she teaches that she herself is offered in the offering she makes to God. 11.1. The city of God we speak of is the same to which testimony is borne by that Scripture, which excels all the writings of all nations by its divine authority, and has brought under its influence all kinds of minds, and this not by a casual intellectual movement, but obviously by an express providential arrangement. For there it is written, Glorious things are spoken of you, O city of God. And in another psalm we read, Great is the Lord, and greatly to be praised in the city of our God, in the mountain of His holiness, increasing the joy of the whole earth. And, a little after, in the same psalm, As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God. God has established it forever. And in another, There is a river the streams whereof shall make glad the city of our God, the holy place of the tabernacles of the Most High. God is in the midst of her, she shall not be moved. From these and similar testimonies, all of which it were tedious to cite, we have learned that there is a city of God, and its Founder has inspired us with a love which makes us covet its citizenship. To this Founder of the holy city the citizens of the earthly city prefer their own gods, not knowing that He is the God of gods, not of false, i.e., of impious and proud gods, who, being deprived of His unchangeable and freely communicated light, and so reduced to a kind of poverty-stricken power, eagerly grasp at their own private privileges, and seek divine honors from their deluded subjects; but of the pious and holy gods, who are better pleased to submit themselves to one, than to subject many to themselves, and who would rather worship God than be worshipped as God. But to the enemies of this city we have replied in the ten preceding books, according to our ability and the help afforded by our Lord and King. Now, recognizing what is expected of me, and not unmindful of my promise, and relying, too, on the same succor, I will endeavor to treat of the origin, and progress, and deserved destinies of the two cities (the earthly and the heavenly, to wit), which, as we said, are in this present world commingled, and as it were entangled together. And, first, I will explain how the foundations of these two cities were originally laid, in the difference that arose among the angels. 14.1. We have already stated in the preceding books that God, desiring not only that the human race might be able by their similarity of nature to associate with one another, but also that they might be bound together in harmony and peace by the ties of relationship, was pleased to derive all men from one individual, and created man with such a nature that the members of the race should not have died, had not the two first (of whom the one was created out of nothing, and the other out of him) merited this by their disobedience; for by them so great a sin was committed, that by it the human nature was altered for the worse, and was transmitted also to their posterity, liable to sin and subject to death. And the kingdom of death so reigned over men, that the deserved penalty of sin would have hurled all headlong even into the second death, of which there is no end, had not the undeserved grace of God saved some therefrom. And thus it has come to pass, that though there are very many and great nations all over the earth, whose rites and customs, speech, arms, and dress, are distinguished by marked differences, yet there are no more than two kinds of human society, which we may justly call two cities, according to the language of our Scriptures. The one consists of those who wish to live after the flesh, the other of those who wish to live after the spirit; and when they severally achieve what they wish, they live in peace, each after their kind.
66. Tyconius, Liber Regularum, 1.3 (4th cent. CE - 4th cent. CE)

67. Gennadius of Marseilles 5Th Cent, Catalogue of Illustrious Men, 18 (5th cent. CE - 5th cent. CE)

68. Jerome, On Illustrious Men, 5 (5th cent. CE - 5th cent. CE)

69. Anon., Gospel of Thomas, 63, 102

70. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
abraham Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 425; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
absence of parabolē in, fables in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530
absence of parabolē in, relation to canonical gospels Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530
absence of parabolē in Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 528
adiaphora/indistinguishable/neutral Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 135
aeons Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 187
afterlife Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 192, 274
aland k. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
alexander the great Esler, The Early Christian World (2000) 59
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170
allegory, allegorical interpretation, aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
amoraic midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
anatolia/asia minor Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ancestors Esler, The Early Christian World (2000) 59
antithesis Cain, Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian (2013) 210
apocalypse Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 445
apostles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
application Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
aramaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
aratos of kilikia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
aristobulus, aratus, phaenomena Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristobulus, diaspora consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristobulus, general profile Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristobulus, orpheus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristobulus, philos predecessor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174
aristotle Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
arrogance Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 930
ascent, ascension Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41, 44, 48
asceticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 329
asia minor, literature of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
assent homologia Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 187
athanasius Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 423
athenagoras Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 244
augustine Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 186; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
augustine (aurelius augustinus, christian author) McGinn, The Economy of Prostitution in the Roman world: A study of Social History & The Brothel (2004) 102
augustine , respect for the donatist tyconius Esler, The Early Christian World (2000) 967
authority Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 186; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 186; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 48
authority of paul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41, 44, 48
autobiography/self report Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 329
baptism, corporate implications Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, en christō Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, household Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
baptism, infant and delayed Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, proselyte Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 109; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327, 328, 329; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 310; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 445; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 423, 425; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80, 92, 370; deSilva, Ephesians (2022) 197, 308; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
baptism for the dead Nasrallah, Archaeology and the Letters of Paul (2019) 172
baptism of jesus, gospel accounts as theological interpretations Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, problematic nature Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, relation to john the baptist Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, sui generis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
barth k. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 329
believers church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 930
beneficial exchange Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
biography/biographical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327
bishop, and presbyters, deacons Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 157
bodily language in phil., body of christ Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 171
bodily language in phil., not just a metaphor Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 174
body, adam, of Levison, The Greek Life of Adam and Eve (2023) 1035
body, gender of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 269
body Horkey, Cosmos in the Ancient World (2019) 290; Levison, Filled with the Spirit (2009) 296; Levison, The Greek Life of Adam and Eve (2023) 1035; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131, 170; Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 187; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80, 92
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
body metaphor Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 244
body of christ Levison, Filled with the Spirit (2009) 296; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 92
body politic, social body Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
body politic Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80, 92
border, sociological Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
borders v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92, 370
bourdieu, p. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 173
boyarin, daniel, on circumcision Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 269
bradley, keith Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 238
breath, as holy spirit Horkey, Cosmos in the Ancient World (2019) 290
breath, as pneuma Horkey, Cosmos in the Ancient World (2019) 290
breath Horkey, Cosmos in the Ancient World (2019) 290; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 178
brothels, location within cities McGinn, The Economy of Prostitution in the Roman world: A study of Social History & The Brothel (2004) 102
brothers, doris Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 304
butler, judith Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 238
by, as model Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
canon (scriptural), canonical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 445
caput-corpus, head-body Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
celsus Osborne, Clement of Alexandria (2010) 171
charisma Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 157; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
charismatics van den Broek, Gnostic Religion in Antiquity (2013) 107
children Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
christ, dying for Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
christ Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32
christian church, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 190, 193
christian union with christ Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
christians/christianity Gruen, Ethnicity in the Ancient World - Did it matter (2020) 187, 202
christology, nature Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 930
christology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
church, as one body in christ deSilva, Ephesians (2022) 102, 195, 197
church, criticism of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
church, defense of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
church, local vs. global deSilva, Ephesians (2022) 102
church Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 251; Karfíková, Grace and the Will According to Augustine (2012) 46; Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 187; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 92; Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
cicero Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
circumcision, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 269
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 177, 552; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181; deSilva, Ephesians (2022) 308
clement of alexandria Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 190, 193, 244
clement of rome, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 523, 524
clementia Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
collegia Esler, The Early Christian World (2000) 59
colossians Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 178, 186; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 178, 186
community, jewish Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
community Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327, 328, 329; Horkey, Cosmos in the Ancient World (2019) 290
conceptual frame/framework Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
conceptual map/mapping Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
conflict, of jews and christians (parting of the ways) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
connection Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
conversion, moral Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327, 329
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327, 328, 329
conversion, social/sociological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327
conversion/proselytes, christian Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
corinth, corinthians Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 238
corinth, dead, rituals for Nasrallah, Archaeology and the Letters of Paul (2019) 172
corinth, grief Nasrallah, Archaeology and the Letters of Paul (2019) 172
corinthians Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 178, 179
corpus christi, body of christ Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
correspondence Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
cosmos Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
council of the areopagos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 223
creation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92, 370
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 92
customs/traditions/practices as identity markers, general Gruen, Ethnicity in the Ancient World - Did it matter (2020) 187
cyprian (christian author) McGinn, The Economy of Prostitution in the Roman world: A study of Social History & The Brothel (2004) 102
davis, thomas, baptism for Nasrallah, Archaeology and the Letters of Paul (2019) 172
death Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 48
decision Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 328
deeds, works Karfíková, Grace and the Will According to Augustine (2012) 46
delphi Levison, Filled with the Spirit (2009) 296
demaris, richard Nasrallah, Archaeology and the Letters of Paul (2019) 172
demiurge Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41
demon Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 328; Karfíková, Grace and the Will According to Augustine (2012) 46
deutero-pauline Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 186; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 186
devil, the, as head of earthly city Wiebe, Fallen Angels in the Theology of St Augustine (2021) 157
devil, the Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 174, 177
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 163, 274
doctrine Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70
dominant culture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
dominion v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
donatism, african theology Esler, The Early Christian World (2000) 967
donatism, donatist theology Esler, The Early Christian World (2000) 967
donatism, theological diversity Esler, The Early Christian World (2000) 967
donatism Esler, The Early Christian World (2000) 967
downing, g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
dreams Levison, Filled with the Spirit (2009) 296
dying and rising (or death and resurrection) Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 11, 275
ecclesiology, totus christus Wiebe, Fallen Angels in the Theology of St Augustine (2021) 157
ecclesiology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 70; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
education, teacher figure Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
ekklesia of god, not just a metaphor Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 174
ekklêsia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 445
ekklēsia Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
embedding fables into narratives Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 426
emperor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
end (telos) Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32
engberg-pedersen, troels Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 238
entanglement Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
ephesians Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 186; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 186
epicurus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 244
epimythium Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 426
episcopacy Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
epistrophê Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327
equality, and sameness Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 269
eschatology Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 304
ethical reasoning, of fables Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530
ethical reasoning Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530
ethnicity/ethnic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 190
ethnos/ethne, as gentiles Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185, 187
ethnos/ethne, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ethnos/ethne, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ethnos/ethne, in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185, 187
eve, plea of Levison, The Greek Life of Adam and Eve (2023) 1035
excerpta ex theodoto Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 523, 524
exegesis, in origen Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 523, 524
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 523, 524
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 162, 186, 188, 190, 237
eye Levison, The Greek Life of Adam and Eve (2023) 1035
fables and, comparative ethics Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 530
fables and Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 528, 529, 530
faith, and knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith, defense of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith, fides Karfíková, Grace and the Will According to Augustine (2012) 46
faith Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370; deSilva, Ephesians (2022) 197; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith in jesus Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131
family, household and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
family Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
family and kinship, fictive kinship Esler, The Early Christian World (2000) 59
family and kinship Esler, The Early Christian World (2000) 59
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 248, 251
father, the Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 187
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
ferguson e. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
flesh Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
foot/feet Levison, The Greek Life of Adam and Eve (2023) 1035
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
friendship, divine-human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 138
galen of pergamum Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 238
genos/gene/gens/genus, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
genos/gene/gens/genus, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
genre, interpretation as guide to Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 426
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181, 445
gentiles, and paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185
gentiles, as contrast with jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185
gentiles Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 92
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 303, 304
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 179
gnosis, false Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
gnostic christians Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 190
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
gnōsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
god, identification of deSilva, Ephesians (2022) 197
god, knowledge of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
god, uniqueness of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
god, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
god-fearers Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
god Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32
god (pauline), involvement in human affairs Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 138
gods and humans Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230
good, appropriate actions (kathēkonta) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 135
good, right actions (kathorthōmata) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 135
gospel/gospels Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 329
gospel of the circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 391, 445
grace, and works Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 303, 304
graeco-roman piety Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 135
greek, ethnos Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
greeks/hellenes, and jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185, 187, 202
gregory of nyssa Xenophontos and Marmodoro, The Reception of Greek Ethics in Late Antiquity and Byzantium (2021) 32
gutman, h., habitus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 171
hands, paul, of Levison, The Greek Life of Adam and Eve (2023) 1035
hebrews/israelites, as chosen people Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 181
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 524
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 522, 523, 524
hermetic writers Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 244
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
hierarchy Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
history of religions (school) Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 11
holy spirit Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 109
honor and dishonor deSilva, Ephesians (2022) 102
horn, f.w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 92
household Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131
household relations, slaves and slaveowners deSilva, Ephesians (2022) 308
human/humankind Levison, Filled with the Spirit (2009) 296
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 223
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 230, 244
hymns Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
i peter Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
identity, jewish Esler, The Early Christian World (2000) 189, 190
ignatius, use of 1 corinthians Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 110
ignatius of antioch, and ecclesiology Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
ignatius of antioch, on martyrdom Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
image of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327
imagery Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
imagination Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 328
incorporation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 327, 328, 329
individual-collective religious, practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
individual Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
individuality Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
inhabitants Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
injustice Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
inspiration Levison, Filled with the Spirit (2009) 296
interdependence, morally formative Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 138
interpretation, multiple morals Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 426
interpretation Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 426
intra-human (or social) relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 162, 190, 274
irenaeus Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 190, 193, 244
irenaeus of lyons Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41
israel, used of christians Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 131
israel Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
jeremias j. Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 222
jesus, and ignatius Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 56
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 513
jesus christ, identity of, paul on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 269
jesus christ, in paul Levison, Filled with the Spirit (2009) 296
jesus christ Gruen, Ethnicity in the Ancient World - Did it matter (2020) 185, 202
jew/jewish, literature/ authors' "151.0_296.0@law, god's" Levison, Filled with the Spirit (2009) 296
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
jewish succession, verus israel Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 524