Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 12.4


Διαιρέσεις δὲ χαρισμάτων εἰσίν, τὸ δὲ αὐτὸ πνεῦμα·Now there are various kinds of gifts, but the same Spirit.


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

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

6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah."
2. Hebrew Bible, Genesis, 1.3 (9th cent. BCE - 3rd cent. BCE)

1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. And God said: ‘Let there be light.’ And there was light."
3. Hebrew Bible, Psalms, 23.2, 68.18 (9th cent. BCE - 3rd cent. BCE)

23.2. בִּנְאוֹת דֶּשֶׁא יַרְבִּיצֵנִי עַל־מֵי מְנֻחוֹת יְנַהֲלֵנִי׃ 68.18. רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן אֲדֹנָי בָם סִינַי בַּקֹּדֶשׁ׃ 23.2. He maketh me to lie down in green pastures; He leadeth me beside the still waters." 68.18. The chariots of God are myriads, even thousands upon thousands; The Lord is among them, as in Sinai, in holiness."
4. Hebrew Bible, Isaiah, 40.13 (8th cent. BCE - 5th cent. BCE)

40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?"
5. Hebrew Bible, Jeremiah, 23.18 (8th cent. BCE - 5th cent. BCE)

23.18. כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃ 23.18. For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?"
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. Plato, Letters, 7 (5th cent. BCE - 4th cent. BCE)

8. Anon., 1 Enoch, 10.12-10.13, 12.5, 15.10 (3rd cent. BCE - 2nd cent. BCE)

10.12. with them in all their uncleanness. And when their sons have slain one another, and they have seen the destruction of their beloved ones, bind them fast for seventy generations in the valleys of the earth, till the day of their judgement and of their consummation, till the judgement that i 10.13. for ever and ever is consummated. In those days they shall be led off to the abyss of fire: and 12.5. wives: 'Ye have wrought great destruction on the earth: And ye shall have no peace nor forgivene
9. Hebrew Bible, Daniel, 3 (2nd cent. BCE - 2nd cent. BCE)

10. Septuagint, Wisdom of Solomon, 9.13 (2nd cent. BCE - 1st cent. BCE)

9.13. For what man can learn the counsel of God?Or who can discern what the Lord wills?
11. Philo of Alexandria, On The Life of Abraham, 75, 27 (1st cent. BCE - 1st cent. CE)

27. For which reason the sacred historian very naturally classes the lover of God and the lover of virtue next in order to him who repents; and this man is in the language of the Hebrews called Noah, but in that of the Greeks, "rest," or "the just man," both being appellations very well suited to the wise man. That of "the just man" most evidently so, for nothing is better than justice, which is the chief among virtues, and which receives the highest honours like the most beautiful member of a company; and the appellation "rest" is likewise appropriate, since the opposite quality to rest is unnatural agitation, the cause of confusion, and tumults, and seditions, and wars, which the wicked pursue; while those who pay due honour to excellence cultivate a tranquil, and quiet, and stable, and peaceful life.
12. Anon., Didache, 10.7, 11.3-13.7, 15.1 (1st cent. CE - 2nd cent. CE)

13. Anon., Testament of Abraham, 8.2-8.3, 8.9 (1st cent. CE - 2nd cent. CE)

14. Josephus Flavius, Jewish Antiquities, 17.45 (1st cent. CE - 1st cent. CE)

17.45. and for Bagoas, he had been puffed up by them, as though he should be named the father and the benefactor of him who, by the prediction, was foretold to be their appointed king; for that this king would have all things in his power, and would enable Bagoas to marry, and to have children of his own body begotten.
15. New Testament, 1 John, 2.18-2.28, 5.7 (1st cent. CE - 1st cent. CE)

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.20. You have an anointing from the Holy One, and you know the truth. 2.21. I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 2.25. This is the promise which he promised us, the eternal life. 2.26. These things I have written to you concerning those who would lead you astray. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 2.28. Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming. 5.7. It is the Spirit who bears witness, because the Spirit is the truth.
16. New Testament, 1 Corinthians, a b c d\n0 "2.6" "2.6" "2 6"\n1 1.10 1.10 1 10\n2 1.11 1.11 1 11\n3 1.12 1.12 1 12\n4 1.13 1.13 1 13\n.. ... ... .. ..\n129 8.12 8.12 8 12\n130 8.4 8.4 8 4 \n131 8.5 8.5 8 5 \n132 8.6 8.6 8 6 \n133 9.13 9.13 9 13\n\n[134 rows x 4 columns] (1st cent. CE - 1st cent. CE)

17. New Testament, 1 Thessalonians, 1.5, 3.2, 5.19-5.22 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 5.19. Don't quench the Spirit. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good. 5.22. Abstain from every form of evil.
18. New Testament, 1 Timothy, 1.17, 2.5, 4.6 (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. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 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.
19. New Testament, 2 Corinthians, 2.14, 3.18, 4.6, 4.10-4.11, 11.6, 12.1-12.10, 12.12, 13.13 (1st cent. CE - 1st cent. CE)

20. New Testament, Acts, 2.1-2.47, 11.26-11.30, 12.3-12.8, 15.30-15.35, 17.23-17.31, 21.7-21.14 (1st cent. CE - 2nd cent. CE)

2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.13. Others, mocking, said, "They are filled with new wine. 2.14. But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. 2.15. For these aren't drunken, as you suppose, seeing it is only the third hour of the day. 2.16. But this is what has been spoken through the prophet Joel: 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.19. I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. 2.20. The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. 2.21. It will be, that whoever will call on the name of the Lord will be saved.' 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.43. Fear came on every soul, and many wonders and signs were done through the apostles. 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 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 12.3. When he saw that it pleased the Jews, he proceeded to seize Peter also. This was during the days of unleavened bread. 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. 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.7. Behold, an angel of the Lord stood by him, and a light shone in the cell. He struck Peter on the side, and woke him up, saying, "Stand up quickly!" His chains fell off from his hands. 12.8. The angel said to him, "Put on your clothes, and tie on your sandals." He did so. He said to him, "Put on your cloak, and follow me. 15.30. So, when they were sent off, they came to Antioch. Having gathered the multitude together, they delivered the letter. 15.31. When they had read it, they rejoiced for the consolation. 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 15.33. After they had spent some time there, they were sent back with greetings from the brothers to the apostles. 15.35. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. 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. 21.7. When we had finished the voyage from Tyre, we arrived at Ptolemais. We greeted the brothers, and stayed with them one day. 21.8. On the next day, we, who were Paul's companions, departed, and came to Caesarea. We entered into the house of Philip the evangelist, who was one of the seven, and stayed with him. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done.
21. New Testament, Apocalypse, 4.1-4.11, 5.10, 7.3, 12.7-12.12, 16.15, 20.2-20.3 (1st cent. CE - 1st cent. CE)

4.1. After these things I looked and saw a door opened in heaven, and the first voice that I heard, like a trumpet speaking with me, was one saying, "Come up here, and I will show you the things which must happen after this. 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 4.3. that looked like a jasper stone and a sardius. There was a rainbow around the throne, like an emerald to look at. 4.4. Around the throne were twenty-four thrones. On the thrones were twenty-four elders sitting, dressed in white garments, with crowns of gold on their heads. 4.5. Out of the throne proceed lightnings, sounds, and thunders. There were seven lamps of fire burning before his throne, which are the seven Spirits of God. 4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! 4.9. When the living creatures give glory, honor, and thanks to him who sits on the throne, to him who lives forever and ever 4.10. the twenty-four elders fall down before him who sits on the throne, and worship him who lives forever and ever, and throw their crowns before the throne, saying 4.11. Worthy are you, our Lord and our God, the Holy One, to receive the glory, the honor, and the power, for you created all things, and because of your desire they existed, and were created! 5.10. And made them kings and priests to our God, And they reign on earth. 7.3. saying, "Don't harm the earth, neither the sea, nor the trees, until we have sealed the bondservants of our God on their foreheads! 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 12.8. They didn't prevail, neither was a place found for him any more in heaven. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 12.10. I heard a loud voice in heaven, saying, "Now is come the salvation, the power, and the Kingdom of our God, and the authority of his Christ; for the accuser of our brothers has been thrown down, who accuses them before our God day and night. 12.11. They overcame him because of the Lamb's blood, and because of the word of their testimony. They didn't love their life, even to death. 12.12. Therefore rejoice, heavens, and you who dwell in them. Woe to the earth and to the sea, because the devil has gone down to you, having great wrath, knowing that he has but a short time. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 20.2. He seized the dragon, the old serpent, which is the devil and Satan, who deceives the whole inhabited earth, and bound him for a thousand years 20.3. and cast him into the abyss, and shut it, and sealed it over him, that he should deceive the nations no more, until the thousand years were finished. After this, he must be freed for a short time.
22. New Testament, James, 2.19-2.20, 4.12 (1st cent. CE - 1st cent. CE)

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?
23. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

24. New Testament, Colossians, 1.15-1.20, 2.10, 3.16 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 2.10. and in him you are made full, who is the head of all principality and power; 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord.
25. New Testament, Ephesians, 1.3-1.14, 1.20-1.23, 2.5-2.6, 2.18, 2.20, 3.5, 3.10-3.11, 4.4-4.16 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 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 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.18. For through him we both have our access in one Spirit to the Father. 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love.
26. New Testament, Galatians, 1.12, 1.15-1.16, 1.23, 3.19-3.20, 3.23-3.25, 4.3-4.5, 4.9, 4.14 (1st cent. CE - 1st cent. CE)

1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.14. That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus.
27. New Testament, Hebrews, 10.12 (1st cent. CE - 1st cent. CE)

10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God;
28. New Testament, Philippians, 2.13, 3.8-3.9, 3.14-3.15, 3.20 (1st cent. CE - 1st cent. CE)

2.13. For it is God who works in you both to will and to work, for his good pleasure. 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; 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
29. New Testament, Romans, 1.16-1.18, 1.21, 2.5, 3.21, 3.24, 3.29-3.30, 5.1, 5.5-5.11, 8.9-8.10, 8.14, 8.18-8.25, 8.38-8.39, 11.34, 12.1, 12.3-12.8, 15.19 (1st cent. CE - 1st cent. CE)

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. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 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. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 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. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 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. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 11.34. For who has known the mind of the Lord? Or who has been his counselor? 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ;
30. New Testament, John, 1.1-1.2, 1.32-1.34, 2.14-2.17, 3.34, 4.24, 5.44, 8.41, 10.30, 10.38, 14.9-14.11, 14.20, 14.26, 15.26, 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. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 2.14. He found in the temple those who sold oxen, sheep, and doves, and the changers of money sitting. 2.15. He made a whip of cords, and threw all out of the temple, both the sheep and the oxen; and he poured out the changers' money, and overthrew their tables. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 2.17. His disciples remembered that it was written, "Zeal for your house will eat me up. 3.34. For he whom God has sent speaks the words of God; for God gives the Spirit without measure. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 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. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 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. 16.32. 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.
31. New Testament, Luke, 3.21-3.22, 4.25-4.27, 4.33-4.41, 5.12-5.16, 19.45-19.46, 21.5-21.31, 21.34, 21.37-21.38 (1st cent. CE - 1st cent. CE)

3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 4.25. But truly I tell you, there were many widows in Israel in the days of Elijah, when the the sky was shut up three years and six months, when a great famine came over all the land. 4.26. Elijah was sent to none of them, except to Zarephath, in the land of Sidon, to a woman who was a widow. 4.27. There were many lepers in Israel in the time of Elisha the prophet, yet not one of them was cleansed, except Naaman, the Syrian. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 4.39. He stood over her, and rebuked the fever; and it left her. Immediately she rose up and served them. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 5.12. It happened, while he was in one of the cities, behold, there was a man full of leprosy. When he saw Jesus, he fell on his face, and begged him, saying, "Lord, if you want to, you can make me clean. 5.13. He stretched out his hand, and touched him, saying, "I want to. Be made clean."Immediately the leprosy left him. 5.14. He charged him to "Tell no one, but go your way, and show yourself to the priest, and offer for your cleansing according to what Moses commanded, for a testimony to them. 5.15. But the report concerning him spread much more, and great multitudes came together to hear, and to be healed by him of their infirmities. 5.16. But he withdrew himself into the desert, and prayed. 19.45. He entered into the temple, and began to drive out those who bought and sold in it 19.46. saying to them, "It is written, 'My house is a house of prayer,' but you have made it a 'den of robbers'! 21.5. As some were talking about the temple and how it was decorated with beautiful stones and gifts, he said 21.6. As for these things which you see, the days will come, in which there will not be left here one stone on another that will not be thrown down. 21.7. They asked him, "Teacher, so when will these things be? What is the sign that these things are about to happen? 21.8. He said, "Watch out that you don't get led astray, for many will come in my name, saying, 'I AM,' and, 'The time is at hand.' Therefore don't follow them. 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 21.10. Then he said to them, "Nation will rise against nation, and kingdom against kingdom. 21.11. There will be great earthquakes, famines, and plagues in various places. There will be terrors and great signs from heaven. 21.12. But before all these things, they will lay their hands on you and will persecute you, delivering you up to synagogues and prisons, bringing you before kings and governors for my name's sake. 21.13. It will turn out as a testimony for you. 21.14. Settle it therefore in your hearts not to meditate beforehand how to answer 21.15. for I will give you a mouth and wisdom which all your adversaries will not be able to withstand or to contradict. 21.16. You will be handed over even by parents, brothers, relatives, and friends. Some of you they will cause to be put to death. 21.17. You will be hated by all men for my name's sake. 21.18. Not a hair of your head will perish. 21.19. By your endurance you will win your lives. 21.20. But when you see Jerusalem surrounded by armies, then know that its desolation is at hand. 21.21. Then let those who are in Judea flee to the mountains. Let those who are in the midst of her depart. Let those who are in the country not enter therein. 21.22. For these are days of vengeance, that all things which are written may be fulfilled. 21.23. Woe to those who are pregt and to those who nurse infants in those days! For there will be great distress in the land, and wrath to this people. 21.24. They will fall by the edge of the sword, and will be led captive into all the nations. Jerusalem will be trampled down by the Gentiles, until the times of the Gentiles are fulfilled. 21.25. There will be signs in the sun, moon, and stars; and on the earth anxiety of nations, in perplexity for the roaring of the sea and the waves; 21.26. men fainting for fear, and for expectation of the things which are coming on the world: for the powers of the heavens will be shaken. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.28. But when these things begin to happen, look up, and lift up your heads, because your redemption is near. 21.29. He told them a parable. "See the fig tree, and all the trees. 21.30. When they are already budding, you see it and know by your own selves that the summer is already near. 21.31. Even so you also, when you see these things happening, know that the Kingdom of God is near. 21.34. So be careful, or your hearts will be loaded down with carousing, drunkenness, and cares of this life, and that day will come on you suddenly. 21.37. Every day Jesus was teaching in the temple, and every night he would go out, and spent the night on the mountain that is called Olivet. 21.38. All the people came early in the morning to him in the temple to hear him.
32. New Testament, Mark, 1.9-1.11, 1.21-1.34, 1.40-1.45, 3.10-3.12, 4.35-4.41, 5.1-5.20, 6.45-6.52, 7.24-7.31, 9.14-9.29, 10.35, 11.15-11.17, 13.1-13.37 (1st cent. CE - 1st cent. CE)

1.9. It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10. Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11. A voice came out of the sky, "You are my beloved Son, in whom I am well pleased. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God! 3.12. He sternly warned them that they should not make him known. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 11.15. They came to Jerusalem, and Jesus entered into the temple, and began to throw out those who sold and those who bought in the temple, and overthrew the tables of the money-changers, and the seats of those who sold the doves. 11.16. He would not allow anyone to carry a container through the temple. 11.17. He taught, saying to them, "Isn't it written, 'My house will be called a house of prayer for all the nations?' But you have made it a den of robbers! 13.1. As he went out out of the temple, one of his disciples said to him, "Teacher, see what kind of stones and what kind of buildings! 13.2. Jesus said to him, "Do you see these great buildings? There will not be left here one stone on another, which will not be thrown down. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 13.4. Tell us, when will these things be? What is the sign that these things are all about to be fulfilled? 13.5. Jesus, answering, began to tell them, "Be careful that no one leads you astray. 13.6. For many will come in my name, saying, 'I am he!' and will lead many astray. 13.7. When you hear of wars and rumors of wars, don't be troubled. For those must happen, but the end is not yet. 13.8. For nation will rise against nation, and kingdom against kingdom. There will be earthquakes in various places. There will be famines and troubles. These things are the beginning of birth pains. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.10. The gospel must first be preached to all the nations. 13.11. When they lead you away and deliver you up, don't be anxious beforehand, or premeditate what you will say, but say whatever will be given you in that hour. For it is not you who speak, but the Holy Spirit. 13.12. Brother will deliver up brother to death, and the father his child. Children will rise up against parents, and cause them to be put to death. 13.13. You will be hated by all men for my name's sake, but he who endures to the end, the same will be saved. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains 13.15. and let him who is on the housetop not go down, nor enter in, to take anything out of his house. 13.16. Let him who is in the field not return back to take his cloak. 13.17. But woe to those who are with child and to those who nurse babies in those days! 13.18. Pray that your flight won't be in the winter. 13.19. For in those days there will be oppression, such as there has not been the like from the beginning of the creation which God created until now, and never will be. 13.20. Unless the Lord had shortened the days, no flesh would have been saved; but for the elect's sake, whom he chose, he shortened the days. 13.21. Then if anyone tells you, 'Look, here is the Christ!' or, 'Look, there!' don't believe it. 13.22. For there will arise false christs and false prophets, and will show signs and wonders, that they may lead astray, if possible, even the chosen ones. 13.23. But you watch. "Behold, I have told you all things beforehand. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky. 13.28. Now from the fig tree, learn this parable. When the branch has now become tender, and puts forth its leaves, you know that the summer is near; 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 13.30. Most assuredly I say to you, this generation will not pass away until all these things happen. 13.31. Heaven and earth will pass away, but my words will not pass away. 13.32. But of that day or that hour no one knows, not even the angels in heaven, nor the Son, but only the Father. 13.33. Watch, keep alert, and pray; for you don't know when the time is. 13.34. It is like a man, traveling to another country, having left his house, and given authority to his servants, and to each one his work, and also commanded the doorkeeper to keep watch. 13.35. Watch therefore, for you don't know when the lord of the house is coming, whether at evening, or at midnight, or when the rooster crows, or in the morning; 13.36. lest coming suddenly he might find you sleeping. 13.37. What I tell you, I tell all: Watch.
33. New Testament, Matthew, 3.16-3.17, 4.7, 8.1-8.4, 8.14-8.17, 18.1, 18.19-18.20, 19.17, 21.12-21.13, 23.8-23.10, 24.1-24.35 (1st cent. CE - 1st cent. CE)

3.16. Jesus, when he was baptized, went up directly from the water: and behold, the heavens were opened to him. He saw the Spirit of God descending as a dove, and coming on him. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 8.15. He touched her hand, and the fever left her. She got up and served him. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 18.1. In that hour the disciples came to Jesus, saying, "Who then is greatest in the Kingdom of Heaven? 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 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. 21.12. Jesus entered into the temple of God, and drove out all of those who sold and bought in the temple, and overthrew the money-changers' tables and the seats of those who sold the doves. 21.13. He said to them, "It is written, 'My house shall be called a house of prayer,' but you have made it a den of robbers! 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. 24.1. Jesus went out from the temple, and was going on his way. His disciples came to him to show him the buildings of the temple. 24.2. But he answered them, "Don't you see all of these things? Most assuredly I tell you, there will not be left here one stone on another, that will not be thrown down. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.5. For many will come in my name, saying, 'I am the Christ,' and will lead many astray. 24.6. You will hear of wars and rumors of wars. See that you aren't troubled, for all this must happen, but the end is not yet. 24.7. For nation will rise against nation, and kingdom against kingdom; and there will be famines, plagues, and earthquakes in various places. 24.8. But all these things are the beginning of birth pains. 24.9. Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. 24.10. Then many will stumble, and will deliver up one another, and will hate one another. 24.11. Many false prophets will arise, and will lead many astray. 24.12. Because iniquity will be multiplied, the love of many will grow cold. 24.13. But he who endures to the end, the same will be saved. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 24.16. then let those who are in Judea flee to the mountains. 24.17. Let him who is on the housetop not go down to take out things that are in his house. 24.18. Let him who is in the field not return back to get his clothes. 24.19. But woe to those who are with child and to nursing mothers in those days! 24.20. Pray that your flight will not be in the winter, nor on a Sabbath 24.21. for then there will be great oppression, such as has not been from the beginning of the world until now, no, nor ever will be. 24.22. Unless those days had been shortened, no flesh would have been saved. But for the elect's sake, those days will be shortened. 24.23. Then if any man tells you, 'Behold, here is the Christ,' or, 'There,' don't believe it. 24.24. For there will arise false Christs, and false prophets, and they will show great signs and wonders, so as to lead astray, if possible, even the elect. 24.25. Behold, I have told you beforehand. 24.26. If therefore they tell you, 'Behold, he is in the wilderness,' don't go out; 'Behold, he is in the inner chambers,' don't believe it. 24.27. For as the lightning comes forth from the east, and is seen even to the west, so will be the coming of the Son of Man. 24.28. For wherever the carcass is, there will the vultures be gathered together. 24.29. But immediately after the oppression of those days, the sun will be darkened, the moon will not give its light, the stars will fall from the sky, and the powers of the heavens will be shaken; 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.31. He will send out his angels with a great sound of a trumpet, and they will gather together his elect from the four winds, from one end of the sky to the other. 24.32. Now from the fig tree learn this parable. When its branch has now become tender, and puts forth its leaves, you know that the summer is near. 24.33. Even so you also, when you see all these things, know that it is near, even at the doors. 24.34. Most assuredly I tell you, this generation will not pass away, until all these things are accomplished. 24.35. Heaven and earth will pass away, but my words will not pass away.
34. Clement of Alexandria, Miscellanies, (2nd cent. CE - 3rd cent. CE)

35. Hermas, Mandates, 11.7-11.14 (2nd cent. CE - 2nd cent. CE)

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

37. 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.
38. 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.
39. Tertullian, Prescription Against Heretics, 23.1, 23.5 (2nd cent. CE - 3rd cent. CE)

40. Eusebius of Caesarea, Ecclesiastical History, 3.25 (3rd cent. CE - 4th cent. CE)

41. Nag Hammadi, The Apocalypse of Paul, 24.8 (3rd cent. CE - 3rd cent. CE)

42. Origen, Against Celsus, 6.6 (3rd cent. CE - 3rd cent. CE)

6.6. Seeing, however, that Celsus quotes from an epistle of Plato another statement to the following effect, viz.: If it appeared to me that these matters could be adequately explained to the multitude in writing and in oral address, what nobler pursuit in life could have been followed by me, than to commit to writing what was to prove of such advantage to human beings, and to lead the nature of all men onwards to the light?- let us then consider this point briefly, viz., whether or not Plato were acquainted with any doctrines more profound than are contained in his writings, or more divine than those which he has left behind him, leaving it to each one to investigate the subject according to his ability, while we demonstrate that our prophets did know of greater things than any in the Scriptures, but which they did not commit to writing. Ezekiel, e.g., received a roll, written within and without, in which were contained lamentations, and songs, and denunciations; but at the command of the Logos he swallowed the book, in order that its contents might not be written, and so made known to unworthy persons. John also is recorded to have seen and done a similar thing. Nay, Paul even heard unspeakable words, which it is not lawful for a man to utter. And it is related of Jesus, who was greater than all these, that He conversed with His disciples in private, and especially in their sacred retreats, concerning the Gospel of God; but the words which He uttered have not been preserved, because it appeared to the evangelists that they could not be adequately conveyed to the multitude in writing or in speech. And if it were not tiresome to repeat the truth regarding these illustrious individuals, I would say that they saw better than Plato (by means of the intelligence which they received by the grace of God), what things were to be committed to writing, and how this was to be done, and what was by no means to be written to the multitude, and what was to be expressed in words, and what was not to be so conveyed. And once more, John, in teaching us the difference between what ought to be committed to writing and what not, declares that he heard seven thunders instructing him on certain matters, and forbidding him to commit their words to writing.
43. Origen, On Prayer, 2.4 (3rd cent. CE - 3rd cent. CE)

44. Origen, On First Principles, 4.2-4.3 (3rd cent. CE - 3rd cent. CE)

45. Anon., 4 Ezra, 4.7-4.9

4.7. And he said to me, "If I had asked you, `How many dwellings are in the heart of the sea, or how many streams are at the source of the deep, or how many streams are above the firmament, or which are the exits of hell, or which are the entrances of paradise?' 4.8. Perhaps you would have said to me, `I never went down into the deep, nor as yet into hell, neither did I ever ascend into heaven.' 4.9. But now I have asked you only about fire and wind and the day, things through which you have passed and without which you cannot exist, and you have given me no answer about them!
46. Anon., Apocalypse of Abraham, 15-19, 10



Subjects of this text:

subject book bibliographic info
adiaphora/indistinguishable/neutral Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
alexander of abonoteichus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
ambiguity, ambiguous Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
angels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
anthropology Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
apocalypse Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44, 47
apocalyptic, apocalypticism Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
apocalyptic Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
apocalyptic literature Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
aporrhèton Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126
apostle, in ephesians Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
apostle Levison, Filled with the Spirit (2009) 338; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
apostles Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44, 47
apotheosis Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
apuleius Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
aristotle Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
ascent, ascension Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39, 41, 44, 47, 48
ascent Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
asceticism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
asia minor, as recipients of letter of ephesians Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
assimilation, to god/gods Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
athletic image Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
aune, david e. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
authority Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 48
authority of god Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
authority of paul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39, 41, 44, 48
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
beneficial exchange Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
bilingual(ism) Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99
bodily language in phil., body of christ Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 171
body, physical and metaphor Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
body Horkey, Cosmos in the Ancient World (2019) 290; Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
boring, m. eugene Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
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
canonization Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
celsus Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126
charisma Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
child, children, childhood Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
children Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
christology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
church Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
cicero Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
clement of alexandria Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41, 47
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
community, prophecy in the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 134
community 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 Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
context Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
corinth, relationship to ephesians Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
corinthians Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99, 100
cosmic conflict Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
cosmos Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
creation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
cult places, neighborhood and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
death Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 48
delphi Levison, Filled with the Spirit (2009) 338
demiurge Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41
didache Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
difference Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
distinction Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
diversity Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
dominant culture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
door, open Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
dreams Levison, Filled with the Spirit (2009) 338
dualism Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
dunn, james d. g. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
dynamis (power), in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
earth Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
ecclesia bipertita, bipartite church Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
ecclesiology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
ekklēsia Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
enoch, ascension of Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
ephesians (biblical book), addressees Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
ephesians (biblical book), authorship Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
ephesians (biblical book), dating Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
eschatological prophet, non-eschatological Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166, 305
eusebius of caesarea Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
evangelist (εὐαγγελιστής) Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
events Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
faith Levison, Filled with the Spirit (2009) 338
flesh Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
foreign languages Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99, 100
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
friendship, and moral formation Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148
friendship, differences between divine and human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
friendship, divine-human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148
genus-species, general-specific Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
gerhardsson, birger Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166, 305
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99, 100
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
glossolalia Levison, Filled with the Spirit (2009) 338; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99, 100
glycon Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
gnosis Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
gnostics Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
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 (pauline), character (love) Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
god (pauline), involvement in human affairs Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
grace, as gods beneficence deSilva, Ephesians (2022) 202
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166, 305; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
gutman, h., habitus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 171
healing Alikin, The Earliest History of the Christian Gathering (2009) 62
heart Levison, Filled with the Spirit (2009) 338
heavenly ascent Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
heavenly host, angels, angelic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
heavenly journey Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
heavens Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
hekhalot Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
hekhalot literature Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
heresy Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
hermeneutics Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
hierarchy Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
himmelfarb, m. Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
homer Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126
honorifics Conybeare, Abused Bodies in Roman Epic (2000) 72
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
hymn Alikin, The Earliest History of the Christian Gathering (2009) 206
hymns Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
idolatry Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
ignorance Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
imagery Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
immigrants Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99, 100
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
injustice Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
inspiration Levison, Filled with the Spirit (2009) 338
intermediary period Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
interpretations Alikin, The Earliest History of the Christian Gathering (2009) 62
irenaeus of lyons Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41, 47
isis Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
jesus, as giver of leadership roles Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
jesus, church as the body of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
jesus, exaltation of deSilva, Ephesians (2022) 202, 206
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126, 128
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 338
jewish-christians, didache and Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
jewish-christians Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
john (apostle) Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126
john the baptist Roukema, Jesus, Gnosis and Dogma (2010) 165
judaism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126, 128
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
knowledge, ruling Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238
knowledge, spiritgiven' "151.0_338.0@law, god's" Levison, Filled with the Spirit (2009) 338
knowledge Karfíková, Grace and the Will According to Augustine (2012) 226; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38, 44, 47
language maintenance Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99
literature Levison, Filled with the Spirit (2009) 338
locus, place Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
lucian Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
luz, ulrich Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
magic Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
manichaeans Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
marcion Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
martyrs, martyrdom, sanctification of the name Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
meat Alikin, The Earliest History of the Christian Gathering (2009) 62
membra, christi Conybeare, Abused Bodies in Roman Epic (2000) 72
membra, diversa Conybeare, Abused Bodies in Roman Epic (2000) 72
message Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
messiah, royal attendants Bickerman and Tropper, Studies in Jewish and Christian History (2007) 807
miracles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
miscere, to mix Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
mithras liturgy Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
monolingualism Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99
moral formation, involvement of god/gods within Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148, 156
moral formation, love in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
moses (bibl.) Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
multistability Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
mysteries, christian Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5, 128
mystery, mysteries, mysterious Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
mystery, mysterious, heavenly secrets vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
mystery Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
nag hammadi Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
nan, analogy Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
nation Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 100
nature/nature Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
necessity, necessary Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38
new testament Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
noah Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
numerology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
ogdoad Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
old testament Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
oracles Levison, Filled with the Spirit (2009) 338
origen Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 126, 128
panaetius generally Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
paraenesis Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
paul, pauline Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
paul, saint Horkey, Cosmos in the Ancient World (2019) 290
paul Bickerman and Tropper, Studies in Jewish and Christian History (2007) 807; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 238; Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98; Roukema, Jesus, Gnosis and Dogma (2010) 165; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
paul (apostle) Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5, 126, 128
paul (saul) Levison, Filled with the Spirit (2009) 338
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38, 39, 41, 44, 47, 48
peace Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
penitence Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
personae (in ciceros de officiis) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
peter (apostle) Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 128
peter (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44
pharisees Bickerman and Tropper, Studies in Jewish and Christian History (2007) 807
philo judaeus Levison, Filled with the Spirit (2009) 338
philo of alexandria Horkey, Cosmos in the Ancient World (2019) 290
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166
pneuma (spirit) in paul, as a material phenomenon in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
pneuma (spirit) in paul, as arriving in the bodies of believers Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
pneuma (spirit) in paul, given continually Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
pneuma (spirit) in paul, how received? Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
pneuma (spirit) in paul, when received? Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
polytheism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
possession Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 98
postponement of the end/redemption, the crisis of vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
power, modern concerns with Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 305
preaching Alikin, The Earliest History of the Christian Gathering (2009) 62
preferreds (proēgmena) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
promise Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
prophecy, early christian Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
prophecy, prophets, as gift from god Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 134
prophecy, prophets, in the community Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 134
prophecy, prophets, spirit-filled Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 134
prophet, in ephesians Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
prophet, prophecy, prophetic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
psalm Alikin, The Earliest History of the Christian Gathering (2009) 206
pythagoreans Horkey, Cosmos in the Ancient World (2019) 290
qumran Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
raz Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
reconciliation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
resurrection Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 39
resurrection of jesus as sign Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38, 39, 47, 48
revelation vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 221
rhetorolect, priestly Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
rhetorolect, wisdom Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 305
salvation, and life Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
salvation Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38, 41; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
satan Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
scientific Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
scripture (nature of) Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165
seer Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
segal, alan f. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 147
self, notion of, christian self Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
self Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 171
separation Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 305
shepherd, as a title Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
sign Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 48
sin Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
sinner Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
slavery Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
slaves Bickerman and Tropper, Studies in Jewish and Christian History (2007) 807
sociolinguistics Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 99
sod Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 5
sophist, sophistic Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 38
soul Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
speaking in (other) tongues Levison, Filled with the Spirit (2009) 338
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 338
spirit, effects of, knowledge/understanding Levison, Filled with the Spirit (2009) 338
spirit, effects of, military skill Levison, Filled with the Spirit (2009) 338
spirit, effects of, prophecy Levison, Filled with the Spirit (2009) 338
spirit, effects of, wisdom Levison, Filled with the Spirit (2009) 338
spirit, holy, in prophecy Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 134
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 338
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 338
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 165, 166, 305
spirit, relationship of charismatic and life-giving in christian communities Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 305
spirit, vocal chords, using Levison, Filled with the Spirit (2009) 338
spirit Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 47
spiritual/charismatic gift s Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 208
spiritual gifts, love and Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 156
stoics Horkey, Cosmos in the Ancient World (2019) 290
superscriptions (of letters) Conybeare, Abused Bodies in Roman Epic (2000) 72
symposium Alikin, The Earliest History of the Christian Gathering (2009) 62
teacher, in ephesians Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 137
telos Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 197
temple, jerusalem temple Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
temporality Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
tertullian Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 44, 47, 48
theodas Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41
theology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 352
throne-room Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168
time Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 162
tradition Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 41
underworld Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 168