Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 13
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Intertexts (texts cited often on the same page as the searched text):

58 results
1. Hebrew Bible, Deuteronomy, 6.4-6.5 (9th cent. BCE - 3rd cent. BCE) 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might."
2. Hebrew Bible, Exodus, 33.18 (9th cent. BCE - 3rd cent. BCE) 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’"
3. Hebrew Bible, Genesis, 3.24, 11.28, 11.31 (9th cent. BCE - 3rd cent. BCE) 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 11.28. וַיָּמָת הָרָן עַל־פְּנֵי תֶּרַח אָבִיו בְּאֶרֶץ מוֹלַדְתּוֹ בְּאוּר כַּשְׂדִּים׃ 11.31. וַיִּקַּח תֶּרַח אֶת־אַבְרָם בְּנוֹ וְאֶת־לוֹט בֶּן־הָרָן בֶּן־בְּנוֹ וְאֵת שָׂרַי כַּלָּתוֹ אֵשֶׁת אַבְרָם בְּנוֹ וַיֵּצְאוּ אִתָּם מֵאוּר כַּשְׂדִּים לָלֶכֶת אַרְצָה כְּנַעַן וַיָּבֹאוּ עַד־חָרָן וַיֵּשְׁבוּ שָׁם׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 11.28. And Haran died in the presence of his father Terah in the land of his nativity, in Ur of the Chaldees." 11.31. And Terah took Abram his son, and Lot the son of Haran, his son’s son, and Sarai his daughter-in-law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there."
4. Hebrew Bible, Hosea, 10.12 (9th cent. BCE - 3rd cent. BCE) 10.12. זִרְעוּ לָכֶם לִצְדָקָה קִצְרוּ לְפִי־חֶסֶד נִירוּ לָכֶם נִיר וְעֵת לִדְרוֹשׁ אֶת־יְהוָה עַד־יָבוֹא וְיֹרֶה צֶדֶק לָכֶם׃ 10.12. Sow to yourselves according to righteousness, Reap according to mercy, Break up your fallow ground; For it is time to seek the LORD, Till He come and cause righteousness to rain upon you."
5. Hebrew Bible, Job, 5.13 (9th cent. BCE - 3rd cent. BCE) 5.13. לֹכֵד חֲכָמִים בְּעָרְמָם וַעֲצַת נִפְתָּלִים נִמְהָרָה׃ 5.13. He taketh the wise in their own craftiness; And the counsel of the wily is carried headlong."
6. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE) 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
7. Hebrew Bible, Psalms, 2.7, 4.6, 41.13, 68.9, 118.105 (9th cent. BCE - 3rd cent. BCE) 2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 4.6. זִבְחוּ זִבְחֵי־צֶדֶק וּבִטְחוּ אֶל־יְהוָה׃ 41.13. וַאֲנִי בְּתֻמִּי תָּמַכְתָּ בִּי וַתַּצִּיבֵנִי לְפָנֶיךָ לְעוֹלָם׃ 68.9. אֶרֶץ רָעָשָׁה אַף־שָׁמַיִם נָטְפוּ מִפְּנֵי אֱלֹהִים זֶה סִינַי מִפְּנֵי אֱלֹהִים אֱלֹהֵי יִשְׂרָאֵל׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 4.6. offer the sacrifices of righteousness, and put your trust in the LORD. " 41.13. And as for me, Thou upholdest me because of mine integrity, and settest me before Thy face for ever." 68.9. The earth trembled, the heavens also dropped at the presence of God; Even yon Sinai trembled at the presence of God, the God of Israel."
8. Hesiod, Works And Days, 499-501, 498 (8th cent. BCE - 7th cent. BCE) 498. First grab the handles of the plough and flick
9. Hebrew Bible, 1 Chronicles, 16.36 (5th cent. BCE - 3rd cent. BCE) 16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃ 16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD."
10. Hebrew Bible, Nehemiah, 8.6 (5th cent. BCE - 4th cent. BCE) 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃ 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground."
11. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE) 329a. these same subjects, one could probably hear similar discourses from Pericles or some other able speaker: but suppose you put a question to one of them—they are just like books, incapable of either answering you or putting a question of their own; if you question even a small point in what has been said, just as brazen vessels ring a long time after they have been struck and prolong the note unless you put your hand on them, these orators too, on being asked a little question
12. Thucydides, The History of The Peloponnesian War, 8.1.1 (5th cent. BCE - 4th cent. BCE) 8.1.1. Such were the events in Sicily . When the news was brought to Athens, for a long while they disbelieved even the most respectable of the soldiers who had themselves escaped from the scene of action and clearly reported the matter, a destruction so complete not being thought credible. When the conviction was forced upon them, they were angry with the orators who had joined in promoting the expedition, just as if they had not themselves voted it, and were enraged also with the reciters of oracles and soothsayers, and all other omenmongers of the time who had encouraged them to hope that they should conquer Sicily .
13. Xenophon, Memoirs, 2.1.21, 2.1.23 (5th cent. BCE - 4th cent. BCE) 2.1.21. Aye, and Prodicus the wise expresses himself to the like effect concerning Virtue in the essay On Heracles that he recites to throngs of listeners. This, so far as I remember, is how he puts it: When Heracles was passing from boyhood to youth’s estate, wherein the young, now becoming their own masters, show whether they will approach life by the path of virtue or the path of vice, he went out into a quiet place 2.1.23. When they drew nigh to Heracles, the first pursued the even tenor of her way: but the other, all eager to outdo her, ran to meet him, crying: Heracles, I see that you are in doubt which path to take towards life. Make me your friend; follow me, and I will lead you along the pleasantest and easiest road. You shall taste all the sweets of life; and hardship you shall never know.
14. Anon., 1 Enoch, 38-71, 37 (3rd cent. BCE - 2nd cent. BCE) 37. The second vision which he saw, the vision of wisdom -which Enoch the son of Jared, the son,of Mahalalel, the son of Cai, the son of Enos, the son of Seth, the son of Adam, saw. And this is the beginning of the words of wisdom which I lifted up my voice to speak and say to those which dwell on earth: Hear, ye men of old time, and see, ye that come after, the words of the Holy,One which I will speak before the Lord of Spirits. It were better to declare (them only) to the men of old time, but even from those that come after we will not withhold the beginning of wisdom.,Till the present day such wisdom has never been given by the Lord of Spirits as I have received according to my insight, according to the good pleasure of the Lord of Spirits by whom the lot of,eternal life has been given to me. Now three Parables were imparted to me, and I lifted up my voice and recounted them to those that dwell on the earth.
15. Dead Sea Scrolls, Community Rule, 1.12, 7.7, 8.5-8.6, 8.9, 9.3-9.6 (2nd cent. BCE - 1st cent. CE)
16. Hebrew Bible, Daniel, 3.1 (2nd cent. BCE - 2nd cent. BCE) 3.1. אנתה [אַנְתְּ] מַלְכָּא שָׂמְתָּ טְּעֵם דִּי כָל־אֱנָשׁ דִּי־יִשְׁמַע קָל קַרְנָא מַשְׁרֹקִיתָא קיתרס [קַתְרוֹס] שַׂבְּכָא פְסַנְתֵּרִין וסיפניה [וְסוּפֹּנְיָה] וְכֹל זְנֵי זְמָרָא יִפֵּל וְיִסְגֻּד לְצֶלֶם דַּהֲבָא׃ 3.1. נְבוּכַדְנֶצַּר מַלְכָּא עֲבַד צְלֵם דִּי־דְהַב רוּמֵהּ אַמִּין שִׁתִּין פְּתָיֵהּ אַמִּין שִׁת אֲקִימֵהּ בְּבִקְעַת דּוּרָא בִּמְדִינַת בָּבֶל׃ 3.1. Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits; he set it up in the plain of Dura, in the province of Babylon."
17. Nicocles, Fragments, 41, 40 (1st cent. BCE - 1st cent. BCE)
18. Philo of Alexandria, On The Virtues, 103-104, 106-115, 117, 119, 130, 141, 144, 147, 152, 154-155, 161, 164-169, 171, 51, 57, 66, 80, 90, 95, 102 (1st cent. BCE - missingth cent. CE) 102. Moreover, after the lawgiver has established commandments respecting one's fellow countrymen, he proceeds to show that he looks upon strangers also as worthy of having their interests attended to by his laws, since they have forsaken their natural relations by blood, and their native land and their national customs, and the sacred temples of their gods, and the worship and honour which they had been wont to pay to them, and have migrated with a holy migration, changing their abode of fabulous inventions for that of the certainty and clearness of truth, and of the worship of the one true and living God.
19. Clement of Rome, 1 Clement, 47.3, 49.5 (1st cent. CE - 1st cent. CE) 47.3. ἐπ̓ ἀληθείας πνευματικῶς ἐπέστειλεν ὑμῖν περὶ ἑαυτοῦ τε καὶ Κηφᾶ τε καὶ Ἀπολλώ, διὰ τὸ καὶ τότε προσκλίσεις ὑμᾶς πεποιῆσθαι. 49.5. ἀγάπη κολλᾷ ἡμᾶς τῷ θεῷ, ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, ἀγάπη πάντα I Cor. 13, 4-7 ἀνέχεται, πάντα μακροθυμεῖ: οὐδὲν βάναυσον ἐν ἀγάπῃ, οὐδὲν ὑπερήφανον: ἀγάπη σχίσμα οὐκ ἔχει, ἀγάπη οὐ στασιάζει, ἀγάπη πάντα ποιεῖ ἐν ὁμονοίᾳ: ἐν τῇ ἀγάπῃ ἐτελειώθησαν πάντες οἱ ἐκλεκτοὶ τοῦ θεοῦ, δίχα ἀγάπης οὐδὲν εὐάρεστόν ἐστιν e)sti/n om. L. Clem. τῷ θεῷ. 37. Let us then, men and brethren, with all energy act the part of soldiers, in accordance with His holy commandments. Let us consider those who serve under our generals, with what order, obedience, and submissiveness they perform the things which are commanded them. All are not prefects, nor commanders of a thousand, nor of a hundred, nor of fifty, nor the like, but each one in his own rank performs the things commanded by the king and the generals. The great cannot subsist without the small, nor the small without the great. There is a kind of mixture in all things, and thence arises mutual advantage. Let us take our body for an example. The head is nothing without the feet, and the feet are nothing without the head; yea, the very smallest members of our body are necessary and useful to the whole body. But all work harmoniously together, and are under one common rule for the preservation of the whole body.
20. Epictetus, Discourses, 1.4.29, 1.4.32, 1.10.7-1.10.8, 1.10.10, 1.12.13-1.12.14, 1.16.15-1.16.21, 1.17.13-1.17.18, 1.24.18, 1.27.10, 1.27.19, 1.28.28-1.28.30, 1.28.33, 1.29.7-1.29.8, 1.29.29, 2.24.25, 3.22.1-3.22.8, 3.22.13-3.22.20, 3.22.23, 3.22.25, 3.22.27-3.22.44, 3.22.47-3.22.48, 3.22.50-3.22.51, 3.22.53-3.22.57, 3.22.62-3.22.63, 3.22.67-3.22.85, 3.22.93-3.22.97, 3.22.99, 3.22.107, 4.8.30-4.8.31 (1st cent. CE - 2nd cent. CE)
21. Ignatius, To The Ephesians, 4.1-4.2, 16.1, 18.1 (1st cent. CE - 2nd cent. CE) 4.1. So then it becometh you to run in harmony with the mind of the bishop; which thing also ye do. For your honourable presbytery, which is worthy of God, is attuned to the bishop, even as its strings to a lyre. Therefore in your concord and harmonious love Jesus Christ is sung. 4.2. And do ye, each and all, form yourselves into a chorus, that being harmonious in concord and taking the key note of God ye may in unison sing with one voice through Jesus Christ unto the Father, that He may both hear you and acknowledge you by your good deeds to be members of His Son. It is therefore profitable for you to be in blameless unity, that ye may also be partakers of God always. 16.1. Be not deceived, my brethren. Corrupters of houses shall not inherit the kingdom of God. 18.1. My spirit is made an offscouring for the Cross, which is a stumbling-block to them that are unbelievers, but to us salvation and life eternal. Where is the wise? Where is the disputer? Where is the boasting of them that are called prudent?
22. Josephus Flavius, Jewish Antiquities, 15.136 (1st cent. CE - 1st cent. CE) 15.136. for these Arabians have done what both the Greeks and barbarians own to be an instance of the grossest wickedness, with regard to our ambassadors, which they have beheaded, while the Greeks declare that such ambassadors are sacred and inviolable. And for ourselves, we have learned from God the most excellent of our doctrines, and the most holy part of our law, by angels or ambassadors; for this name brings God to the knowledge of mankind, and is sufficient to reconcile enemies one to another.
23. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
24. New Testament, 1 John, 1.3 (1st cent. CE - 1st cent. CE) 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ.
25. New Testament, 1 Peter, 3.15 (1st cent. CE - 1st cent. CE) 3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear:
26. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)
27. New Testament, 1 Thessalonians, 1.3-1.5, 2.1-2.12, 2.19, 3.2, 3.12-3.13, 4.1-4.18, 5.11-5.15, 5.20 (1st cent. CE - 1st cent. CE) 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 2.1. For you yourselves know, brothers, our visit to you wasn't in vain 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness) 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.19. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before our Lord Jesus at his coming? 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.11. Therefore exhort one another, and build each other up, even as you also do. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.20. Don't despise prophesies.
28. New Testament, 1 Timothy, 2.7-2.9, 2.11-2.12, 2.15, 5.3-5.7, 5.11-5.15 (1st cent. CE - 1st cent. CE) 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan.
29. New Testament, 2 Corinthians, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.15, 2.4, 2.6, 2.13, 2.17, 4.2, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.17, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.14-7.1, 6.16, 7, 7.5, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.21, 8.23, 8.24, 9.1, 9.2, 9.3, 9.4, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.10, 10.15, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 12.9, 12.10, 12.11, 12.12, 12.14, 12.15, 12.16, 13.8 (1st cent. CE - 1st cent. CE)
30. New Testament, 2 Thessalonians, 1.4, 3.12 (1st cent. CE - 1st cent. CE) 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread.
31. New Testament, 2 Timothy, 2.18 (1st cent. CE - 1st cent. CE) 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
32. New Testament, Acts, 7.3, 10.28, 11.27, 12.4-12.5, 13.1, 14.3, 15.22, 15.32, 16.16-16.24, 18.1-18.18, 19.11, 21.8-21.11, 21.20, 25.11, 28.3-28.6 (1st cent. CE - 2nd cent. CE) 7.3. and said to him, 'Get out of your land, and from your relatives, and come into a land which I will show you.' 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 12.4. When he had captured him, he put him in prison, and delivered him to four squads of four soldiers each to guard him, intending to bring him out to the people after the Passover. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.32. Judas and Silas, also being prophets themselves, encouraged the brothers with many words, and strengthened them. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city. 18.11. He lived there a year and six months, teaching the word of God among them. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat 18.13. saying, "This man persuades men to worship God contrary to the law. 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters. 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 19.11. God worked special miracles by the hands of Paul 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.' 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar! 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god.
33. New Testament, Apocalypse, 1.1, 4.1, 17.1, 22.1, 22.6, 22.8 (1st cent. CE - 1st cent. CE) 1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John 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. 17.1. One of the seven angels who had the seven bowls came and spoke with me, saying, "Come here. I will show you the judgment of the great prostitute who sits on many waters 22.1. He showed me a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon. 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things.
34. New Testament, Philemon, 7 (1st cent. CE - 1st cent. CE)
35. New Testament, Colossians, 1.18, 2.19, 3.14, 3.16 (1st cent. CE - 1st cent. CE) 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. 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.14. Above all these things, walk in love, which is the bond of perfection. 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.
36. New Testament, Ephesians, 1.23, 2.12, 2.20-2.21, 3.5, 4.11, 4.15-4.16, 4.25, 5.19 (1st cent. CE - 1st cent. CE) 1.23. which is his body, the fullness of him who fills all in all. 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 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; 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;
37. New Testament, Galatians, 1.8-1.9, 1.13, 1.15-1.16, 2.20, 3.1-3.5, 4.9, 4.22-4.31, 6.1-6.4, 6.6-6.8, 6.11-6.16 (1st cent. CE - 1st cent. CE) 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.9. As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.15. 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 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 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? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.3. For if a man thinkshimself to be something when he is nothing, he deceives himself. 6.4. But let each man test his own work, and then he will take pride inhimself and not in his neighbor. 6.6. But let him who is taught in the word share all goodthings with him who teaches. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.11. See with what large letters I write to you with my own hand. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. 6.13. For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
38. New Testament, Hebrews, 7.14, 8.5 (1st cent. CE - 1st cent. CE) 7.14. For it is evident that our Lord has sprung out of Judah, about which tribe Moses spoke nothing concerning priesthood. 8.5. who serve a copy and shadow of the heavenly things, even as Moses was warned by God when he was about to make the tabernacle, for he said, "See, you shall make everything according to the pattern that was shown to you on the mountain.
39. New Testament, Philippians, 1.9, 2.1-2.2, 2.16, 3.10, 3.12-3.17, 3.20-3.21 (1st cent. CE - 1st cent. CE) 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.16. holding up the word of life; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor in vain. 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.16. Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
40. New Testament, Romans, 1.3-1.4, 2.6, 2.13, 4.25, 5.5, 5.8, 8.32, 8.35, 8.39, 12.1-12.2, 12.5-12.6, 12.8, 12.18-12.21, 15.2, 15.14, 15.19, 15.25, 15.27, 15.31 (1st cent. CE - 1st cent. CE) 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 2.6. who "will pay back to everyone according to their works: 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 4.25. who was delivered up for our trespasses, and was raised for our justification. 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. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.5. 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; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head. 12.21. Don't be overcome by evil, but overcome evil with good. 15.2. Let each one of us please his neighbor for that which is good, to be building him up. 15.14. I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. 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; 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;
41. New Testament, Titus, 2.3-2.8 (1st cent. CE - 1st cent. CE) 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us.
42. New Testament, John, 5.20, 11.19, 11.31, 12.43, 14.22, 15.5, 20.20 (1st cent. CE - 1st cent. CE) 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 12.43. for they loved men's praise more than God's praise. 14.22. Judas (not Iscariot) said to him, "Lord, what has happened that you are about to reveal yourself to us, and not to the world? 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord.
43. New Testament, Luke, 4.5, 20.24, 22.19, 24.40 (1st cent. CE - 1st cent. CE) 4.5. The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time. 20.24. Show me a denarius. Whose image and inscription are on it?"They answered, "Caesar's. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 24.40. When he had said this, he showed them his hands and his feet.
44. New Testament, Mark, 12.29-12.31 (1st cent. CE - 1st cent. CE) 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these.
45. New Testament, Matthew, 4.8, 16.21, 17.19-17.20, 21.21 (1st cent. CE - 1st cent. CE) 4.8. Again, the devil took him to an exceedingly high mountain, and showed him all the kingdoms of the world, and their glory. 16.21. From that time, Jesus began to show his disciples that he must go to Jerusalem and suffer many things from the elders, chief priests, and scribes, and be killed, and the third day be raised up. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done.
46. Plutarch, Cimon, 2 (1st cent. CE - 2nd cent. CE)
47. Plutarch, Moralia, None (1st cent. CE - 2nd cent. CE)
48. Plutarch, Pericles, 2, 1 (1st cent. CE - 2nd cent. CE)
49. Quintilian, Institutes of Oratory, 2.2.8 (1st cent. CE - 1st cent. CE) 2.2.8.  He should declaim daily himself and, what is more, without stint, that his class may take his utterances home with them. For however many models for imitation he may give them from the authors they are reading, it will still be found that fuller nourishment is provided by the living voice, as we call it, more especially when it proceeds from the teacher himself, who, if his pupils are rightly instructed, should be the object of their affection and respect. And it is scarcely possible to say how much more readily we imitate those whom we like.
50. Quintilian, Institutio Oratoria, 2.2.8 (1st cent. CE - 1st cent. CE) 2.2.8.  He should declaim daily himself and, what is more, without stint, that his class may take his utterances home with them. For however many models for imitation he may give them from the authors they are reading, it will still be found that fuller nourishment is provided by the living voice, as we call it, more especially when it proceeds from the teacher himself, who, if his pupils are rightly instructed, should be the object of their affection and respect. And it is scarcely possible to say how much more readily we imitate those whom we like.
51. Seneca The Younger, Letters, 92.11-92.13 (1st cent. CE - 1st cent. CE)
52. Anon., Sifre Deuteronomy, 32 (2nd cent. CE - 4th cent. CE)
53. Hermas, Mandates, 11.12 (2nd cent. CE - 2nd cent. CE)
54. Irenaeus, Refutation of All Heresies, 1.2.6 (2nd cent. CE - 3rd cent. CE)
55. Marcus Aurelius Emperor of Rome, Meditations, 3.11.2 (2nd cent. CE - 2nd cent. CE)
56. Origen, Against Celsus, 6.31, 6.33 (3rd cent. CE - 3rd cent. CE) 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God.
57. Stobaeus, Eclogues, None
58. Strabo, Geography, 3.2.9 3.2.9. Posidonius, in praising the amount and excellence of the metals, cannot refrain from his accustomed rhetoric, and becomes quite enthusiastic in exaggeration. He tells us we are not to disbelieve the fable, that formerly the forests having been set on fire, the earth, which was loaded with silver and gold, melted, and threw up these metals to the surface, forasmuch as every mountain and wooded hill seemed to be heaped up with money by a lavish fortune. Altogether (he remarks) any one seeing these places, could only describe them as the inexhaustible treasuries of nature, or the unfailing exchequer of some potentate; for not only, he tells us, is this land rich itself, but riches abound beneath it. So that amongst these people the subterraneous regions should not be regarded as the realms of Pluto, but of Plutus. Such is the flourished style in which he speaks on this subject, that you would fancy his turgid language had been dug from a mine itself. Discoursing on the diligence of the miners, he applies to them the remark [of Demetrius] of Phalaris, who, speaking of the silver mines of Attica, said that the men there dug with as much energy as if they thought they could grub up Plutus himself. He compares with these the activity and diligence of the Turdetani, who are in the habit of cutting tortuous and deep tunnels, and draining the streams which they frequently encounter by means of Egyptian screws. As for the rest, they are quite different from the Attic miners, whose mining (he remarks) may be justly compared to that enigma, What I have taken up I have not kept, and what I have got I have thrown away. Whereas the Turdetanians make a good profit, since a fourth part of the ore which they extract from the copper mines is [pure] copper, while from the silver mines one person has taken as much as a Euboean talent. He says that tin is not found upon the surface, as authors commonly relate, but that it is dug up; and that it is produced both in places among the barbarians who dwell beyond the Lusitanians and in the islands Cassiterides; and that from the Britannic Islands it is carried to Marseilles. Amongst the Artabri, who are the last of the Lusitanians towards the north and west, he tells us that the earth is powdered with silver, tin, and white gold, that is, mixed with silver, the earth having been brought down by the rivers: this the women scrape up with spades, and wash in sieves, woven after the fashion of baskets. Such is the substance of what [Posidonius] tells us concerning the mines [of Iberia].

Subjects of this text:

subject	book bibliographic info
2 corinthians	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
aaron	Levison (2009), Filled with the Spirit, 288
adam	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
advantage (sumpheron,utilitas)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 135
agamemnon,negative example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298, 299
allegory,allegorical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
alms(giving)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 469
angel,angelic,angelic transformation,angelomorphism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
angel	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
anthropological,anthropology	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
anthropology	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 208
antisthenes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 301
antithesis	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 337, 447
apocalyptic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
apocalyptic literature and thought, paul and	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
apostasy	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
apostle	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 337
apostles decree	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
apostolate,(com)mission	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
appropriation	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 94
aqiva,r.	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 222
archaeology,arch(a)eological	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
archon	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
aristotle,value of examples	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
aristotle	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
artemia	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
asceticism	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 208
assimilation,to god/gods	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 155, 161
athletic image	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 208
atonement	Levison (2009), Filled with the Spirit, 288
babel	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 94
baptism for the dead	Nasrallah (2019), Archaeology and the Letters of Paul, 178
barbarians	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 105
barbeloite,modern definitions	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
barnabas	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 469
beatitudes,reception history	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 476
beatitudes,wesley,j.	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 476
beatitudes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 476
bethlehem	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
bilingual(ism)	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 98
binary	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 26
body,bodily	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
body,motif of members of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
body,physical and metaphor	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 208
body	Levison (2009), Filled with the Spirit, 296
body of christ	Levison (2009), Filled with the Spirit, 296
breath,breathe	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
breath	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 130, 131
caritas	Conybeare (2000), Abused Bodies in Roman Epic, 57, 71
celibacy	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
centrifugal forces of language	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 51, 98
centripetal forces of language	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 51, 98
cherubs	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 178
chloe	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
chosen people	Levison (2009), Filled with the Spirit, 288
christ,as caput (corporis) ecclesiae	Conybeare (2000), Abused Bodies in Roman Epic, 71
christ,in god	Conybeare (2000), Abused Bodies in Roman Epic, 57
christ	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
christian/ity,and prophecy	Bremmer (2017), Magic and Martyrs in Early Christianity: Collected Essays, 82
christian	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
christianity and hope as a virtue	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135, 469
clemency, of god	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
clement (author of 1 clement)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
clement of rome	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 337
community,spiritual (more generally)	Conybeare (2000), Abused Bodies in Roman Epic, 71
community prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
comparison,methodology of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 7, 24, 25, 196, 197, 200
comparison,of paul and greco-roman philosophers	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 196, 197, 200
comparison,similarities and differences within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 11, 24, 186, 196, 197, 200
concord	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
consolatio (epistolary)	Conybeare (2000), Abused Bodies in Roman Epic, 71
continence	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
control	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
conversion	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
corinth,ecclesia	Nasrallah (2019), Archaeology and the Letters of Paul, 178
corinth	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199, 207; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 337
corinthians	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 98, 179, 180
cosmology,cosmogony	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
cosmos,cosmology,nature	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
covenant,renewal ceremony	Levison (2009), Filled with the Spirit, 288
croesus,unhappy wealth	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
cross-cultural(ly)	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
cymbals,pagan use	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 301, 304
cynic preacher,messenger of god	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298, 299
cynic preacher,moral example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 299
cynic preacher	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298, 299
cynics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
danger,hope as a dangerous emotion/state of mind	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
david,the king,davidic kingdom	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
davis,thomas,baptism for	Nasrallah (2019), Archaeology and the Letters of Paul, 178
death,infant,child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 178
death	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 293
delphi	Levison (2009), Filled with the Spirit, 288, 296
despair	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
devil	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
devotional purity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
dialectic,positive assessment and use of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 490
diaspora	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
diatribe	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
diligere	Conybeare (2000), Abused Bodies in Roman Epic, 71
diogenes,cynic	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 301
diogenes of oenoanda	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 24
disposition	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 161
divination	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 13, 26
double-mindedness	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
dream,vision	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
dreams	Levison (2009), Filled with the Spirit, 288, 296
earth	Levison (2009), Filled with the Spirit, 288
ecclesia,corinth	Nasrallah (2019), Archaeology and the Letters of Paul, 178
ecstasis,ecstasy,ecstatic,ex stasis	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
educated,erudite	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
egypt	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
elect of god	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
eleleth	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
enemies,clemency toward ones, in early christian literature	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
enemies,clemency toward ones, of god	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
ennoia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
enthusiasts/enthusiasm	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 192, 193
epameinondas,example socratic paradigm	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
epictetus,ethical paradigm	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298
epictetus,self as example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298
epictetus	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 196, 197, 200; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
epicureanism,comparison to pauline christianity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 7, 11
eschatological prophet,non-eschatological	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
eschatology,eschatological,belonging to the end-of-days,messianic age	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
eschatology	Nasrallah (2019), Archaeology and the Letters of Paul, 178
ethics	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
ethnography	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
eustochium	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
eve	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
examples,value of	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
exegesis,exegetical,interpretation of scripture	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 222
exegesis	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
exempla,teacher as model	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297, 298
exemplum/example	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
expectation (negative and positive)	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
experience,ecstatic	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 124
face	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
faith,faithfulness	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
father,heavenly	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
flesh	Levison (2009), Filled with the Spirit, 288
foreign languages	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 94, 98, 124, 130, 131, 180, 192
foreigner	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 94
friendship,and moral formation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 143, 146, 148, 149
friendship,differences between divine and human	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 155, 161
friendship,divine-human	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 146, 148, 149
gate,heavenly/paradisiacal	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
gate	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
gaul	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
gifts	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 179, 192
glory	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
gnosis,knowledge,tree of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
gnosis,knowledge	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
gnostics	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 289
god,will of	Levison (2009), Filled with the Spirit, 288
god	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 26, 28
god (pauline),character (love)	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 154, 155, 161
god (pauline),involvement in human affairs	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 143, 146, 148, 149
good,appropriate actions (kathēkonta)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 135
good,right actions (kathorthōmata)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 135
graeco-roman (law/custom)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 135
greek-jewish (graeco-jewish),literature and culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
harmony	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199, 207
heavenly abode	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
heavenly host,angels,angelic	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 337
heracles,moral paradigm	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 305
heracles at crossroad,myth of	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 299
heteroglossia	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 51, 94
hillel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
holy spirit	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 170
hope,ambivalent concept	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
hope,cognitive vs. affective	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
hope	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
horace,imagistic language	Conybeare (2000), Abused Bodies in Roman Epic, 57
human/humankind	Levison (2009), Filled with the Spirit, 296
humiliation	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
hylics (sarkics)	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
hymns	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
idolatry	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
idols,food offered to	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
ignatius,use of 1 corinthians	Bird and Harrower (2021), The Cambridge Companion to the Apostolic Fathers, 110
ignatius	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
ignorance	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 208
imitation	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
immigrants	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 51, 94, 98, 130
inspiration	Levison (2009), Filled with the Spirit, 288, 296
interdependence,morally formative	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 143, 176
intermediary	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
intermediary period	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
intra-human (or social) relationships	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 73
irenaeus	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
isocrates,self as example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
israel,the people of,redemption/restoration of,the kingdom of,israelite	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66, 222
jesus,as a prophetic anointed of the spirit	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
jesus,disciples,early followers,messianic movement	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66, 222
jesus,divine status	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
jesus,kingly/davidic messiahship/descent	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
jesus,soul	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
jesus	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135, 447, 469
jesus christ,in paul	Levison (2009), Filled with the Spirit, 296
jew/jewish,literature/ authors' "151.0_296.0@law,god's"	Levison (2009), Filled with the Spirit, 288
jew/jewish,literature/ authors	Levison (2009), Filled with the Spirit, 296
jewish-christian group,commmunity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
jewish-christian relations	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
jewish-christian tradition,custom	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26, 447
jews,hellenistic	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 213
jews,jewry,jewish,jewish matrix,jewish setting,anti-jewish,non-jewish	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66, 222
jews	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
job,testament of	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
job	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98
john,gospel of	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
judaea (roman province; see also yehud)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
kinship language/terms	Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 154
knowledge,lucretius	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 24
knowledge,pauline	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133, 135, 141, 154, 155, 161, 176, 200
land of israel (palestine)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
language maintenance	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 98
last supper	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
law,god's" '151.0_288.0@life,christian/community	Levison (2009), Filled with the Spirit, 288
letters,as sacrament	Conybeare (2000), Abused Bodies in Roman Epic, 57
levitical/ritual purity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
life,circle of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
life,eve	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
life,ogdoad	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
life,sophia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
life,tree of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
light	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
linguicism	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 180
literature	Levison (2009), Filled with the Spirit, 288, 296
lords supper	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
loss of consciousness	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
love,brotherly, coercion or violence and	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
love,brotherly, in pauls letters	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
love,brotherly, of ones enemies	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 85
love,concept	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
love,sophia/circle of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
love	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221, 222
macedonian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 469
martin of tours,meditation,process of	Conybeare (2000), Abused Bodies in Roman Epic, 57
martyrology,christian	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 303
martyrs,martyrdom,sanctification of the name	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
maturity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 141, 143, 176, 186
membra,christi	Conybeare (2000), Abused Bodies in Roman Epic, 71
menemachus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298
messiah,gods anointed,messiahship,messianic,davidic,kingly	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 66
mikva,mikvaot (ritual bathhouse)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 135
misogynist	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 174
mode of reading	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 51, 105, 124
monolingualism	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 98, 180
moral	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 13
moral exempla	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
moral formation,adaptation in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133, 135, 141, 186
moral formation,discernment in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 173, 174, 175, 176
moral formation,frank criticism in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 6, 7, 133, 135, 165, 168, 186
moral formation,involvement of god/gods within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 146, 148, 149, 154, 155, 161, 165, 168, 176
moral formation,love in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133, 135, 141, 154, 155, 161, 173, 174, 175, 176
moral formation,protocol of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133, 135, 141, 165, 168, 173, 174, 175, 176, 186
moral formation,reciprocity of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 141, 143, 173, 174, 175, 176, 186
moral formation,spiritual gifts and	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 165, 168, 173, 174, 175, 176
moral formation,via imitation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 161
moral formation,via worship	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 165, 168
moral paradigms,greco-roman moralists	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
moralists	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297, 298
moses,sophist as cymbal	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 304
moses	Poorthuis and Schwartz (2014), Saints and role models in Judaism and Christianity, 98; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
mother,in valentinianism	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
multilinguality	Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 94
music,analogy	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 207
myron,negative example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298
mysterion	Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 289, 293
mystery,mysterious,heavenly secrets vii	Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 221
mystic,mystical,mysticism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 28
negotiation	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 13, 26, 28
nero,negative example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
neurohistory	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 28
nicocles,ideal ruler	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
noah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
noahide commandments	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 26
ophellius,negative example	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 298
ophites,the diagram	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
oracular	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 13, 26, 28
pandora	Kazantzidis and Spatharas (2018), Hope in Ancient Literature, History, and Art, 132
parables	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 199
paradise	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
paraenesis,ethical paradigms	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 297
paraenesis	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 295; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 337
password	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 148
patriarchy,patriarchal	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
paul,agapē over gnōsis	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 307
paul,apostle,on death	Nasrallah (2019), Archaeology and the Letters of Paul, 178
paul,apostolic paradigm	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 301, 302, 303, 304, 305, 306
paul,apostolic self-understanding	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 304
paul,attitudes to women	Esler (2000), The Early Christian World, 191
paul,boasting	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 303