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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 13.12


βλέπομεν γὰρ ἄρτι διʼ ἐσόπτρου ἐν αἰνίγματι, τότε δὲ πρόσωπον πρὸς πρόσωπον· ἄρτι γινώσκω ἐκ μέρους, τότε δὲ ἐπιγνώσομαι καθὼς καὶ ἐπεγνώσθην.For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.


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

70 results
1. Hebrew Bible, Deuteronomy, 4.12, 4.15-4.19, 5.4-5.5, 34.10 (9th cent. BCE - 3rd cent. BCE)

4.12. וַיְדַבֵּר יְהוָה אֲלֵיכֶם מִתּוֹךְ הָאֵשׁ קוֹל דְּבָרִים אַתֶּם שֹׁמְעִים וּתְמוּנָה אֵינְכֶם רֹאִים זוּלָתִי קוֹל׃ 4.15. וְנִשְׁמַרְתֶּם מְאֹד לְנַפְשֹׁתֵיכֶם כִּי לֹא רְאִיתֶם כָּל־תְּמוּנָה בְּיוֹם דִּבֶּר יְהוָה אֲלֵיכֶם בְּחֹרֵב מִתּוֹךְ הָאֵשׁ׃ 4.16. פֶּן־תַּשְׁחִתוּן וַעֲשִׂיתֶם לָכֶם פֶּסֶל תְּמוּנַת כָּל־סָמֶל תַּבְנִית זָכָר אוֹ נְקֵבָה׃ 4.17. תַּבְנִית כָּל־בְּהֵמָה אֲשֶׁר בָּאָרֶץ תַּבְנִית כָּל־צִפּוֹר כָּנָף אֲשֶׁר תָּעוּף בַּשָּׁמָיִם׃ 4.18. תַּבְנִית כָּל־רֹמֵשׂ בָּאֲדָמָה תַּבְנִית כָּל־דָּגָה אֲשֶׁר־בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 4.19. וּפֶן־תִּשָּׂא עֵינֶיךָ הַשָּׁמַיְמָה וְרָאִיתָ אֶת־הַשֶּׁמֶשׁ וְאֶת־הַיָּרֵחַ וְאֶת־הַכּוֹכָבִים כֹּל צְבָא הַשָּׁמַיִם וְנִדַּחְתָּ וְהִשְׁתַּחֲוִיתָ לָהֶם וַעֲבַדְתָּם אֲשֶׁר חָלַק יְהוָה אֱלֹהֶיךָ אֹתָם לְכֹל הָעַמִּים תַּחַת כָּל־הַשָּׁמָיִם׃ 5.4. פָּנִים בְּפָנִים דִּבֶּר יְהוָה עִמָּכֶם בָּהָר מִתּוֹךְ הָאֵשׁ׃ 5.5. אָנֹכִי עֹמֵד בֵּין־יְהוָה וּבֵינֵיכֶם בָּעֵת הַהִוא לְהַגִּיד לָכֶם אֶת־דְּבַר יְהוָה כִּי יְרֵאתֶם מִפְּנֵי הָאֵשׁ וְלֹא־עֲלִיתֶם בָּהָר לֵאמֹר׃ 4.12. And the LORD spoke unto you out of the midst of the fire; ye heard the voice of words, but ye saw no form; only a voice." 4.15. Take ye therefore good heed unto yourselves—for ye saw no manner of form on the day that the LORD spoke unto you in Horeb out of the midst of the fire—" 4.16. lest ye deal corruptly, and make you a graven image, even the form of any figure, the likeness of male or female," 4.17. the likeness of any beast that is on the earth, the likeness of any winged fowl that flieth in the heaven," 4.18. the likeness of any thing that creepeth on the ground, the likeness of any fish that is in the water under the earth; ." 4.19. and lest thou lift up thine eyes unto heaven, and when thou seest the sun and the moon and the stars, even all the host of heaven, thou be drawn away and worship them, and serve them, which the LORD thy God hath allotted unto all the peoples under the whole heaven." 5.4. The LORD spoke with you face to face in the mount out of the midst of the fire—" 5.5. I stood between the LORD and you at that time, to declare unto you the word of the LORD; for ye were afraid because of the fire, and went not up into the mount—saying: ." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;"
2. Hebrew Bible, Exodus, 19.11, 19.16-19.19, 20.17, 24.17, 33.11, 33.13, 33.18, 33.20, 34.5-34.7 (9th cent. BCE - 3rd cent. BCE)

19.11. וְהָיוּ נְכֹנִים לַיּוֹם הַשְּׁלִישִׁי כִּי בַּיּוֹם הַשְּׁלִישִׁי יֵרֵד יְהוָה לְעֵינֵי כָל־הָעָם עַל־הַר סִינָי׃ 19.16. וַיְהִי בַיּוֹם הַשְּׁלִישִׁי בִּהְיֹת הַבֹּקֶר וַיְהִי קֹלֹת וּבְרָקִים וְעָנָן כָּבֵד עַל־הָהָר וְקֹל שֹׁפָר חָזָק מְאֹד וַיֶּחֱרַד כָּל־הָעָם אֲשֶׁר בַּמַּחֲנֶה׃ 19.17. וַיּוֹצֵא מֹשֶׁה אֶת־הָעָם לִקְרַאת הָאֱלֹהִים מִן־הַמַּחֲנֶה וַיִּתְיַצְּבוּ בְּתַחְתִּית הָהָר׃ 19.18. וְהַר סִינַי עָשַׁן כֻּלּוֹ מִפְּנֵי אֲשֶׁר יָרַד עָלָיו יְהוָה בָּאֵשׁ וַיַּעַל עֲשָׁנוֹ כְּעֶשֶׁן הַכִּבְשָׁן וַיֶּחֱרַד כָּל־הָהָר מְאֹד׃ 19.19. וַיְהִי קוֹל הַשּׁוֹפָר הוֹלֵךְ וְחָזֵק מְאֹד מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 24.17. וּמַרְאֵה כְּבוֹד יְהוָה כְּאֵשׁ אֹכֶלֶת בְּרֹאשׁ הָהָר לְעֵינֵי בְּנֵי יִשְׂרָאֵל׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃ 34.5. וַיֵּרֶד יְהוָה בֶּעָנָן וַיִּתְיַצֵּב עִמּוֹ שָׁם וַיִּקְרָא בְשֵׁם יְהוָה׃ 34.6. וַיַּעֲבֹר יְהוָה עַל־פָּנָיו וַיִּקְרָא יְהוָה יְהוָה אֵל רַחוּם וְחַנּוּן אֶרֶךְ אַפַּיִם וְרַב־חֶסֶד וֶאֱמֶת 34.7. נֹצֵר חֶסֶד לָאֲלָפִים נֹשֵׂא עָוֺן וָפֶשַׁע וְחַטָּאָה וְנַקֵּה לֹא יְנַקֶּה פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־בְּנֵי בָנִים עַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים׃ 19.11. and be ready against the third day; for the third day the LORD will come down in the sight of all the people upon mount Sinai." 19.16. And it came to pass on the third day, when it was morning, that there were thunders and lightnings and a thick cloud upon the mount, and the voice of a horn exceeding loud; and all the people that were in the camp trembled." 19.17. And Moses brought forth the people out of the camp to meet God; and they stood at the nether part of the mount." 19.18. Now mount Sinai was altogether on smoke, because the LORD descended upon it in fire; and the smoke thereof ascended as the smoke of a furnace, and the whole mount quaked greatly." 19.19. And when the voice of the horn waxed louder and louder, Moses spoke, and God answered him by a voice." 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 24.17. And the appearance of the glory of the LORD was like devouring fire on the top of the mount in the eyes of the children of Israel." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’" 34.5. And the LORD descended in the cloud, and stood with him there, and proclaimed the name of the LORD." 34.6. And the LORD passed by before him, and proclaimed: ‘The LORD, the LORD, God, merciful and gracious, long-suffering, and abundant in goodness and truth;" 34.7. keeping mercy unto the thousandth generation, forgiving iniquity and transgression and sin; and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and unto the fourth generation.’"
3. Hebrew Bible, Genesis, 1.26, 3.5, 32.31 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 32.31. וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 32.31. And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’"
4. Hebrew Bible, Malachi, 2.7, 3.1 (9th cent. BCE - 3rd cent. BCE)

2.7. כִּי־שִׂפְתֵי כֹהֵן יִשְׁמְרוּ־דַעַת וְתוֹרָה יְבַקְשׁוּ מִפִּיהוּ כִּי מַלְאַךְ יְהוָה־צְבָאוֹת הוּא׃ 3.1. הָבִיאוּ אֶת־כָּל־הַמַּעֲשֵׂר אֶל־בֵּית הָאוֹצָר וִיהִי טֶרֶף בְּבֵיתִי וּבְחָנוּנִי נָא בָּזֹאת אָמַר יְהוָה צְבָאוֹת אִם־לֹא אֶפְתַּח לָכֶם אֵת אֲרֻבּוֹת הַשָּׁמַיִם וַהֲרִיקֹתִי לָכֶם בְּרָכָה עַד־בְּלִי־דָי׃ 3.1. הִנְנִי שֹׁלֵחַ מַלְאָכִי וּפִנָּה־דֶרֶךְ לְפָנָי וּפִתְאֹם יָבוֹא אֶל־הֵיכָלוֹ הָאָדוֹן אֲשֶׁר־אַתֶּם מְבַקְשִׁים וּמַלְאַךְ הַבְּרִית אֲשֶׁר־אַתֶּם חֲפֵצִים הִנֵּה־בָא אָמַר יְהוָה צְבָאוֹת׃ 2.7. For the priest’s lips should keep knowledge, And they should seek the law at his mouth; For he is the messenger of the LORD of hosts." 3.1. Behold, I send My messenger, and he shall clear the way before Me; and the Lord, whom ye seek, will suddenly come to His temple, and the messenger of the covet, Whom ye delight in, Behold, he cometh, Saith the LORD of hosts."
5. Hebrew Bible, Numbers, 12.6-12.8 (9th cent. BCE - 3rd cent. BCE)

12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’"
6. Hebrew Bible, Psalms, 11.7, 17.15, 27.9, 41.2 (9th cent. BCE - 3rd cent. BCE)

11.7. כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃ 17.15. אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃ 27.9. אַל־תַּסְתֵּר פָּנֶיךָ מִמֶּנִּי אַל־תַּט־בְּאַף עַבְדֶּךָ עֶזְרָתִי הָיִיתָ אַל־תִּטְּשֵׁנִי וְאַל־תַּעַזְבֵנִי אֱלֹהֵי יִשְׁעִי׃ 41.2. אַשְׁרֵי מַשְׂכִּיל אֶל־דָּל בְּיוֹם רָעָה יְמַלְּטֵהוּ יְהוָה׃ 11.7. For the LORD is righteous, He loveth righteousness; the upright shall behold His face." 17.15. As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness." 27.9. Hide not Thy face far from me; Put not Thy servant away in anger; Thou hast been my help; Cast me not off, neither forsake me, O God of my salvation." 41.2. Happy is he that considereth the poor; the LORD will deliver him in the day of evil."
7. Hebrew Bible, Isaiah, 8.1-8.2, 9.5, 63.9 (8th cent. BCE - 5th cent. BCE)

8.1. עֻצוּ עֵצָה וְתֻפָר דַּבְּרוּ דָבָר וְלֹא יָקוּם כִּי עִמָּנוּ אֵל׃ 8.1. וַיֹּאמֶר יְהוָה אֵלַי קַח־לְךָ גִּלָּיוֹן גָּדוֹל וּכְתֹב עָלָיו בְּחֶרֶט אֱנוֹשׁ לְמַהֵר שָׁלָל חָשׁ בַּז׃ 8.2. לְתוֹרָה וְלִתְעוּדָה אִם־לֹא יֹאמְרוּ כַּדָּבָר הַזֶּה אֲשֶׁר אֵין־לוֹ שָׁחַר׃ 8.2. וְאָעִידָה לִּי עֵדִים נֶאֱמָנִים אֵת אוּרִיָּה הַכֹּהֵן וְאֶת־זְכַרְיָהוּ בֶּן יְבֶרֶכְיָהוּ׃ 9.5. כִּי־יֶלֶד יֻלַּד־לָנוּ בֵּן נִתַּן־לָנוּ וַתְּהִי הַמִּשְׂרָה עַל־שִׁכְמוֹ וַיִּקְרָא שְׁמוֹ פֶּלֶא יוֹעֵץ אֵל גִּבּוֹר אֲבִיעַד שַׂר־שָׁלוֹם׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 8.1. And the LORD said unto me: ‘Take thee a great tablet, and write upon it in common script: The spoil speedeth, the prey hasteth;" 8.2. and I will take unto Me faithful witnesses to record, Uriah the priest, and Zechariah the son of Jeberechiah.’" 9.5. For a child is born unto us, a son is given unto us; and the government is upon his shoulder; and his name is called Pele-joez-el-gibbor Abi-ad-sar-shalom;" 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ."
8. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
9. Hebrew Bible, Ezekiel, 20.35 (6th cent. BCE - 5th cent. BCE)

20.35. וְהֵבֵאתִי אֶתְכֶם אֶל־מִדְבַּר הָעַמִּים וְנִשְׁפַּטְתִּי אִתְּכֶם שָׁם פָּנִים אֶל־פָּנִים׃ 20.35. and I will bring you into the wilderness of the peoples, and there will I plead with you face to face."
10. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

250b. Now in the earthly copies of justice and temperance and the other ideas which are precious to souls there is no light, but only a few, approaching the images through the darkling organs of sense, behold in them the nature of that which they imitate, and these few do this with difficulty. But at that former time they saw beauty shining in brightness, when, with a blessed company—we following in the train of Zeus, and others in that of some other god—they saw the blessed sight and vision and were initiated into that which is rightly called
11. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

45c. and they compressed the whole substance, and especially the center, of the eyes, so that they occluded all other fire that was coarser and allowed only this pure kind of fire to filter through. So whenever the stream of vision is surrounded by midday light, it flows out like unto like, and coalescing therewith it forms one kindred substance along the path of the eyes’ vision, wheresoever the fire which streams from within collides with an obstructing object without. And this substance, having all become similar in its properties because of its similar nature
12. Aristotle, Soul, None (4th cent. BCE - 4th cent. BCE)

13. Anon., Testament of Benjamin, 8.3 (2nd cent. BCE - 2nd cent. CE)

8.3. For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.
14. Anon., Testament of Dan, 5.1-5.2 (2nd cent. BCE - 2nd cent. CE)

5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you. 5.2. Speak truth each one with his neighbour. So shall ye not fall into wrath and confusion; But ye shall be in peace, having the God of peace, So shall no war prevail over you.
15. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE)

6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging.
16. Hebrew Bible, Daniel, 3 (2nd cent. BCE - 2nd cent. BCE)

17. Septuagint, Ecclesiasticus (Siracides), 12.10-12.11 (2nd cent. BCE - 2nd cent. BCE)

12.11. Even if he humbles himself and goes about cringing,watch yourself, and be on your guard against him;and you will be to him like one who has polished a mirror,and you will know that it was not hopelessly tarnished.
18. Septuagint, Wisdom of Solomon, 7.26 (2nd cent. BCE - 1st cent. BCE)

7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness.
19. Septuagint, 4 Maccabees, 1.1 (2nd cent. BCE - 2nd cent. BCE)

1.1. The subject that I am about to discuss is most philosophical, that is, whether devout reason is sovereign over the emotions. So it is right for me to advise you to pay earnest attention to philosophy.
20. Philo of Alexandria, On The Life of Abraham, 76 (1st cent. BCE - 1st cent. CE)

76. For he has not chosen to be beheld by the eyes of the body, perhaps because it was not consistent with holiness for what is mortal to touch what is everlasting, or perhaps because of the weakness of our sight; for it would never have been able to stand the rays which are poured forth from the living God, since it cannot even look straight at the rays of the sun. XVII.
21. Philo of Alexandria, On The Confusion of Tongues, 147, 146 (1st cent. BCE - 1st cent. CE)

146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
22. Philo of Alexandria, On Flight And Finding, 63, 101 (1st cent. BCE - 1st cent. CE)

101. But the divine word which is above these does not come into any visible appearance, inasmuch as it is not like to any of the things that come under the external senses, but is itself an image of God, the most ancient of all the objects of intellect in the whole world, and that which is placed in the closest proximity to the only truly existing God, without any partition or distance being interposed between them: for it is said, "I will speak unto thee from above the mercyseat, in the midst, between the two Cherubim." So that the word is, as it were, the charioteer of the powers, and he who utters it is the rider, who directs the charioteer how to proceed with a view to the proper guidance of the universe.
23. Philo of Alexandria, On The Creation of The World, 111, 91, 95, 102 (1st cent. BCE - 1st cent. CE)

102. And the number seven by those persons who are in the habit of employing names with strict propriety is called the perfecting number; because by it, everything is perfected. And any one may receive a confirmation of this from the fact, that every organic body has three dimensions, length, depth, and breadth; and four boundaries, the point, the line, the superficies, and the solid; and by theses, when combined, the number seven is made up. But it would be impossible for bodies to be measured by the number seven, according to the combination of the three dimensions, and the four boundaries, if it did not happen that the ideas of the first numbers, one, two, three and four, in which the number ten is founded, comprised the nature of the number seven. For the aforesaid numbers have four boundaries, the first, the second, the third, the fourth, and three intervals. The first interval being that between one and two; the second, that between two and three; the third, that between three and four. XXXV.
24. Philo of Alexandria, On The Sacrifices of Cain And Abel, 9, 8 (1st cent. BCE - 1st cent. CE)

8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.
25. Philo of Alexandria, On The Special Laws, 1.43 (1st cent. BCE - 1st cent. CE)

1.43. But God replied, "I receive, indeed, your eagerness, inasmuch as it is praiseworthy; but the request which you make is not fitting to be granted to any created being. And I only bestow such gifts as are appropriate to him who receives them; for it is not possible for a man to receive all that it is easy for me to give. On which account I give to him who is deserving of my favour all the gifts which he is able to receive.
26. Philo of Alexandria, Allegorical Interpretation, 1.78 (1st cent. BCE - 1st cent. CE)

1.78. And the gold of that land is good." Is there, then, any other gold which is not good? Beyond all doubt; for the nature of prudence is twofold, there being one prudence general, and another particular. Therefore, the prudence that is in me, being particular prudence, is not good; for when I perish that also will perish together with me; but general or universal prudence, the abode of which is the wisdom of God and the house of God, is good; for it is imperishable itself, and dwells in an imperishable habitation. XXVI.
27. Philo of Alexandria, Questions On Exodus, 2.46 (1st cent. BCE - 1st cent. CE)

28. Philo of Alexandria, That God Is Unchangeable, 143 (1st cent. BCE - 1st cent. CE)

143. And know that this way is wisdom. For the mind being guided by wisdom, while the road is straight and level and easy, proceeds along it to the end; and the end of this road is the knowledge and understanding of God. But every companion of the flesh hates and repudiates, and endeavours to corrupt this way; for there is no one thing so much at variance with another, as knowledge is at variance with the pleasure of the flesh. Accordingly, the earthly Edom is always fighting with those who wish to proceed by this road
29. New Testament, 1 John, 1.1-1.3, 3.2, 3.10-3.18, 4.7-4.11, 4.13, 4.19-4.21, 5.6 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 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. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.11. For this is the message which you heard from the beginning, that we should love one another; 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 3.13. Don't be surprised, my brothers, if the world hates you. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.17. But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood.
30. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

31. New Testament, 1 Thessalonians, 2.9, 5.1-5.5 (1st cent. CE - 1st cent. CE)

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. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.2. For you yourselves know well that the day of the Lord comes like a thief in the night. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness
32. New Testament, 1 Timothy, 1.5 (1st cent. CE - 1st cent. CE)

1.5. but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith;
33. New Testament, 2 Corinthians, 1.13, 3.3-3.6, 3.18, 4.2, 4.18, 5.1-5.2, 5.4, 5.6-5.9, 12.2-12.3, 13.4 (1st cent. CE - 1st cent. CE)

34. New Testament, 2 Thessalonians, 3.6-3.11 (1st cent. CE - 1st cent. CE)

3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat. 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies.
35. New Testament, Acts, 9.3, 9.28, 12.3-12.8, 28.22 (1st cent. CE - 2nd cent. CE)

9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.28. He was with them going in and going out at Jerusalem 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. 28.22. But we desire to hear from you what you think. For, as concerning this sect, it is known to us that everywhere it is spoken against.
36. New Testament, Apocalypse, 14.12, 22.4, 22.18-22.19 (1st cent. CE - 1st cent. CE)

14.12. Here is the patience of the saints, those who keep the commandments of God, and the faith of Jesus. 22.4. They will see his face, and his name will be on their foreheads. 22.18. I testify to everyone who hears the words of the prophecy of this book, if anyone adds to them, may God add to him the plagues which are written in this book. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
37. New Testament, James, 2.1 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality.
38. New Testament, Colossians, 2 (1st cent. CE - 1st cent. CE)

39. New Testament, Ephesians, 1.5, 1.17, 2.6, 2.19, 4.1-4.6, 4.13, 5.1-5.14 (1st cent. CE - 1st cent. CE)

1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 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. 4.13. 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; 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
40. New Testament, Galatians, 2.16, 2.20, 3.22, 4.8-4.9, 4.14, 5.6, 5.13-5.15 (1st cent. CE - 1st cent. CE)

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 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. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 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. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 5.15. But if you bite anddevour one another, be careful that you don't consume one another.
41. New Testament, Hebrews, 1.3, 2.17, 5.7-5.10, 11.1, 12.2, 12.14 (1st cent. CE - 1st cent. CE)

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek. 11.1. Now faith is assurance of things hoped for, proof of things not seen. 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.14. Follow after peace with all men, and the sanctification without which no man will see the Lord
42. New Testament, Philippians, 1.4-1.11, 1.21-1.23, 2.2, 2.6-2.8, 2.20-2.24, 3.9-3.15, 3.19-3.20 (1st cent. CE - 1st cent. CE)

1.4. always in every request of mine on behalf of you all making my requests with joy 1.5. for your fellowship in furtherance of the gospel from the first day until now; 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.8. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.10. so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ; 1.11. being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God. 1.21. For to me to live is Christ, and to die is gain. 1.22. But if I live on in the flesh, this will bring fruit from my work; yet I don't make known what I will choose. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.20. For I have no one else like-minded, who will truly care about you. 2.21. For they all seek their own, not the things of Jesus Christ. 2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 2.23. Therefore I hope to send him at once, as soon as I see how it will go with me. 2.24. But I trust in the Lord that I myself also will come shortly. 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; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 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. 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
43. New Testament, Romans, 1.20, 1.28, 2.11, 2.14-2.15, 3.20, 3.22, 3.26, 4.24, 5.5, 7.7, 7.14, 7.16, 7.25, 8.28-8.30, 10.2, 10.14, 11.11, 11.22, 11.33-11.36, 12.3, 13.8-13.10, 14.4 (1st cent. CE - 1st cent. CE)

1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 2.11. For there is no partiality with God. 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 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. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 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. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand.
44. New Testament, Titus, 1.12-1.13 (1st cent. CE - 1st cent. CE)

1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith
45. New Testament, John, 1.9-1.18, 3.5, 8.32, 12.36, 12.45, 13.34-13.35, 14.9, 14.21, 15.12, 15.17, 17.3, 17.24-17.26 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 8.32. You will know the truth, and the truth will make you free. 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.45. He who sees me sees him who sent me. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 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?' 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.17. I command these things to you, that you may love one another. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.
46. New Testament, Luke, 1.1-1.2, 6.27-6.35, 16.17, 20.36 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 20.36. For they can't die any more, for they are like the angels, and are sons of God, being sons of the resurrection.
47. New Testament, Mark, 1.2, 10.45, 12.29-12.31 (1st cent. CE - 1st cent. CE)

1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 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.
48. New Testament, Matthew, 3.17, 5.8, 5.13-5.47, 6.1-6.34, 7.1-7.27, 10.18, 11.28, 17.5, 18.10, 20.28, 22.30, 22.36, 24.12 (1st cent. CE - 1st cent. CE)

3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 5.8. Blessed are the pure in heart, For they shall see God. 5.13. You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. 5.14. You are the light of the world. A city located on a hill can't be hidden. 5.15. Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.19. Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 6.20. but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don't break through and steal; 6.21. for where your treasure is, there your heart will be also. 6.22. The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 6.23. But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 6.25. Therefore, I tell you, don't be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn't life more than food, and the body more than clothing? 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 6.27. Which of you, by being anxious, can add one cubit to the measure of his life? 6.28. Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don't toil, neither do they spin 6.29. yet I tell you that even Solomon in all his glory was not dressed like one of these. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 6.32. For the Gentiles seek after all these things, for your heavenly Father knows that you need all these things. 6.33. But seek first God's Kingdom, and his righteousness; and all these things will be given to you as well. 6.34. Therefore don't be anxious for tomorrow, for tomorrow will be anxious for itself. Each day's own evil is sufficient. 7.1. Don't judge, so that you won't be judged. 7.2. For with whatever judgment you judge, you will be judged; and with whatever measure you measure, it will be measured to you. 7.3. Why do you see the speck that is in your brother's eye, but don't consider the beam that is in your own eye? 7.4. Or how will you tell your brother, 'Let me remove the speck from your eye;' and behold, the beam is in your own eye? 7.5. You hypocrite! First remove the beam out of your own eye, and then you can see clearly to remove the speck out of your brother's eye. 7.6. Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 7.7. Ask, and it will be given you. Seek, and you will find. Knock, and it will be opened for you. 7.8. For everyone who asks receives. He who seeks finds. To him who knocks it will be opened. 7.9. Or who is there among you, who, if his son asks him for bread, will give him a stone? 7.10. Or if he asks for a fish, who will give him a serpent? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.14. How narrow is the gate, and restricted is the way that leads to life! Few are those who find it. 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 7.24. Everyone therefore who hears these words of mine, and does them, I will liken him to a wise man, who built his house on a rock. 7.25. The rain came down, the floods came, and the winds blew, and beat on that house; and it didn't fall, for it was founded on the rock. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall. 10.18. Yes, and you will be brought before governors and kings for my sake, for a testimony to them and to the Gentiles. 11.28. Come to me, all you who labor and are heavily burdened, and I will give you rest. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven. 22.36. Teacher, which is the greatest commandment in the law? 24.12. Because iniquity will be multiplied, the love of many will grow cold.
49. Achilles Tatius, The Adventures of Leucippe And Cleitophon, 5.13 (2nd cent. CE - 2nd cent. CE)

50. Anon., Leviticus Rabba, 1.14 (2nd cent. CE - 5th cent. CE)

1.14. מַה בֵּין משֶׁה לְכָל הַנְּבִיאִים, רַבִּי יְהוּדָה בֶּן רַבִּי אִלְּעָאי וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר מִתּוֹךְ תֵּשַׁע אִיסְפַּקְלַרְיוֹת הָיוּ הַנְּבִיאִים רוֹאִים, הֲדָא הוּא דִכְתִיב (יחזקאל מג, ג): וּכְמַרְאֵה הַמַּרְאֶה אֲשֶׁר רָאִיתִי וגו', וּמשֶׁה רָאָה מִתּוֹךְ אִיסְפַּקְלַרְיָא אַחַת, שֶׁנֶּאֱמַר (במדבר יב, ח): וּמַרְאֶה וְלֹא בְחִידֹת. רַבָּנָן אָמְרִין כָּל הַנְּבִיאִים רָאוּ מִתּוֹךְ אִיסְפַּקְלַרְיָא מְלֻכְלֶכֶת, הֲדָא הוּא דִכְתִיב (הושע יב, יא): וְאָנֹכִי חָזוֹן הִרְבֵּיתִי וּבְיַד הַנְּבִיאִים אֲדַמֶּה, וּמשֶׁה רָאָה מִתּוֹךְ אִיסְפַּקְלַרְיָא מְצֻחְצַחַת, הֲדָא הוּא דִּכְתִיב (במדבר יב, ח): וּתְמֻנַת ה' יַבִּיט. רַבִּי פִּנְחָס בְּשֵׁם רַבִּי הוֹשַׁעְיָא אָמַר מָשָׁל לְמֶלֶךְ שֶׁנִּגְלָה עַל בֶּן בֵּיתוֹ בָּאִיקוֹנִין שֶׁלּוֹ, לְפִי שֶׁבָּעוֹלָם הַזֶּה שְׁכִינָה נִגְלֵית עַל הַיְּחִידִים, אֲבָל לֶעָתִיד לָבוֹא (ישעיה מ, ה): וְנִגְלָה כְּבוֹד ה' וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִּי ה' דִּבֵּר.
51. Anon., Sifre Numbers, 103 (2nd cent. CE - 4th cent. CE)

52. Apuleius, The Golden Ass, 11.23 (2nd cent. CE - 2nd cent. CE)

11.23. This done, I gave charge to certain of my companions to buy liberally whatever was necessary and appropriate. Then the priest brought me to the baths nearby, accompanied with all the religious sort. He, demanding pardon of the goddess, washed me and purified my body according to custom. After this, when no one approached, he brought me back again to the temple and presented me before the face of the goddess. He told me of certain secret things that it was unlawful to utter, and he commanded me, and generally all the rest, to fast for the space of ten continual days. I was not allowed to eat any beast or drink any wine. These strictures I observed with marvelous continence. Then behold, the day approached when the sacrifice was to be made. And when night came there arrived on every coast a great multitude of priests who, according to their order, offered me many presents and gifts. Then all the laity and profane people were commanded to depart. When they had put on my back a linen robe, they brought me to the most secret and sacred place of all the temple. You will perhaps ask (o studious reader) what was said and done there. Verily I would tell you if it were lawful for me to tell. You would know if it were appropriate for you to hear. But both your ears and my tongue shall incur similar punishment for rash curiosity. However, I will content your mind for this present time, since it is perhaps somewhat religious and given to devotion. Listen therefore and believe it to be true. You shall understand that I approached near to Hell, and even to the gates of Proserpina. After I was brought through all the elements, I returned to my proper place. About midnight I saw the sun shine, and I saw likewise the celestial and infernal gods. Before them I presented myself and worshipped them. Behold, now have I told you something which, although you have heard it, it is necessary for you to conceal. This much have I declared without offence for the understanding of the profane.
53. Clement of Alexandria, Excerpts From Theodotus, 27.4-27.5 (2nd cent. CE - 3rd cent. CE)

54. Clement of Alexandria, A Discourse Concerning The Salvation of Rich Men, 37.2, 37.4 (2nd cent. CE - 3rd cent. CE)

55. Clement of Alexandria, Miscellanies, 1.19.91, 6.5.43 (2nd cent. CE - 3rd cent. CE)

56. Pausanias, Description of Greece, 8.37.7 (2nd cent. CE - 2nd cent. CE)

8.37.7. The Arcadians bring into the sanctuary the fruit of all cultivated trees except the pomegranate. On the right as you go out of the temple there is a mirror fitted into the wall. If anyone looks into this mirror, he will see himself very dimly indeed or not at all, but the actual images of the gods and the throne can be seen quite clearly.
57. Tertullian, On The Pallium, 4.1.3 (2nd cent. CE - 3rd cent. CE)

58. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

49b. ועל הסוטה שאין הולד ממזר,נדה דהא תפסי בה קידושין שנאמר (ויקרא טו, כד) ותהי נדתה עליו אפי' בשעת נדתה תפסי בה קידושין,סוטה נמי דהא תפסי בה קידושין,תניא נמי הכי הכל מודים בבא על הנדה ועל הסוטה ועל שומרת יבם שאין הולד ממזר,ואביי שומרת יבם מספקא ליה אי כרב אי כשמואל:,א"ר שמעון בן עזאי כו': תני שמעון בן עזאי אומר מצאתי מגלת יוחסין בירושלים וכתוב בה איש פלוני ממזר מאשת איש וכתוב בה משנת ר' אליעזר בן יעקב קב ונקי וכתוב בה מנשה הרג את ישעיה,אמר רבא מידן דייניה וקטליה אמר ליה משה רבך אמר (שמות לג, כ) כי לא יראני האדם וחי ואת אמרת (ישעיהו ו, א) ואראה את ה' יושב על כסא רם ונשא משה רבך אמר (דברים ד, ז) מי כה' אלהינו בכל קראנו אליו ואת אמרת (ישעיהו נה, ו) דרשו ה' בהמצאו משה רבך אמר (שמות כג, כו) את מספר ימיך אמלא ואת אמרת (מלכים ב כ, ו) והוספתי על ימיך חמש עשרה שנה,אמר ישעיה ידענא ביה דלא מקבל מה דאימא ליה ואי אימא ליה אישוייה מזיד אמר שם איבלע בארזא אתיוה לארזא ונסרוה כי מטא להדי פומא נח נפשיה משום דאמר (ישעיהו ו, ה) ובתוך עם טמא שפתים אנכי יושב,מכל מקום קשו קראי אהדדי,ואראה את ה' כדתניא כל הנביאים נסתכלו באספקלריא שאינה מאירה משה רבינו נסתכל באספקלריא המאירה,דרשו ה' בהמצאו הא ביחיד הא בצבור ויחיד אימת אמר רב נחמן אמר רבה בר אבוה אלו עשרה ימים שבין ראש השנה ליום הכפורים,את מספר ימיך אמלא תנאי היא דתניא את מספר ימיך אמלא 49b. bor with a isota /i, that the offspring is not a imamzer /i. /b,With regard to ba menstruating womanthe offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect, as it is stated: “And her impurity shall be upon him”(Leviticus 15:24). The phrase “shall be” alludes to the fact that a betrothal with her takes effect. The verse teaches that beven at the time of hermenstrual bimpurity, betrothal with her takes effect. /b,With regard to ba isota /i, too,the offspring is not a imamzer bbecauseone’s bbetrothal of her takes effect. /b,The Gemara notes: bThisteaching of Abaye bis also taughtin a ibaraita /i: bAll agree with regard to one who engages in sexual relations with a menstruating woman, or with a isota /i, or with a widow waiting for her iyavam /ito perform levirate marriage, bthat the offspring is not a imamzer /i. /b,The Gemara explains: bAnd Abayedid not mention the case of a bwidow waiting for her iyavam /ibecause bhe is uncertain whether,if someone other than the iyavambetrothed her, the ihalakhais bin accordance withthe opinion of bRavthat it does not take effect or bin accordance withthe opinion of bShmuelthat it might take effect.,§ The mishna states: bRabbi Shimon ben Azzai said:I found a scroll recording people’s lineages. The Gemara cites an expanded version of the contents of the scroll. bIt is taughtin a ibaraitathat bRabbi Shimon ben Azzai said: I found a scrollrecording people’s blineages, in Jerusalem, and it was written in itthat bso-and-so is a imamzerfroman adulterous union with ba married woman. And it wasalso bwritten in it: The teachings of Rabbi Eliezer ben Ya’akovmeasure only ba ikavbut are cleanand accurate, and so the ihalakhais decided in accordance with his opinions. bAnd it was written in it: Manasseh,king of Israel, bkilled Isaiahthe prophet.,The Gemara expands on the events surrounding Isaiah’s death: bRava said:Manasseh bjudged himas a false witness for issuing statements contradicting the Torah bandonly then bkilled him.Manasseh bsaid toIsaiah: bMoses your master saidin the Torah: “And He said: You cannot see My face, bfor man cannot see Me and live”(Exodus 33:20), bandyet byou said: “I saw the Lord sitting upon a high and lofty throne”(Isaiah 6:1). bMoses your master said:“For bwhichgreat nation is there, that has God so near to it, bas the Lord our God is, whenever we call upon Him?”(Deuteronomy 4:7), bandyet byou said: “Seek the Lord while He may be found, call upon Him while He is near”(Isaiah 55:6), which implies that God is not always near. bMoses your master said: “I will fulfill the number of your days”(Exodus 23:26), which implies that each individual has a preordained allotted lifespan that he cannot outlive, bandyet byou saidin a prophecy to King Hezekiah: b“And I will add to your days, fifteen years”(II Kings 20:6)., bIsaiah saidto himself: bI know him,i.e., Manasseh, bthat he will not accept whateverexplanation bthat I will say to himto resolve my prophecies with the words of the Torah. bAndeven bif I say it to him, I will make him into an intentional transgressorsince he will kill me anyway. Therefore, in order to escape, bhe uttered adivine bnameand bwas swallowed within a cedartree. Manasseh’s servants bbrought the cedartree band sawed through itin order to kill him. bWhenthe saw breached to where his mouth was,Isaiah bdied.He died specifically as this point bdue to that which he said: “In the midst of a people of unclean lips, I dwell”(Isaiah 6:5). He was punished for referring to the Jewish people in a derogatory manner.,The Gemara asks: bIn any case,as Manasseh pointed out, these bverses contradict each other;how are these contradictions to be resolved?,The Gemara resolves the first contradiction: b“I saw the Lord”is to be understood bas it is taughtin a ibaraita /i: bAll of the prophets observedtheir prophecies bthrough an obscure looking glass [ iaspaklaria /i],i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, bMoses our master observedhis prophecies bthrough a clear looking glass,i.e., he gained a direct and accurate perception of the matter.,The Gemara resolves the second contradiction: Isaiah’s prophecy: b“Seek the Lord while He may be found,”does not contradict the verse in the Torah that God is near to His nation “whenever we call upon Him,” because bthisprophecy of Isaiah was made bwith regard to the individualand bthisverse in the Torah is stated bwith regard to a community,as the prayer of the community is always accepted. The Gemara asks: bAnd whenis the time that God is to be found near bthe individual? Rav Naḥman said Rabba bar Avuh said: These are the ten days between Rosh HaShana and Yom Kippur. /b,The resolution of the third contradiction from the verse: b“I will fulfill the number of your days,” issubject to a dispute between itanna’im /i, as it is taughtin a ibaraita /i: The verse states: b“I will fulfill the number of your days”; /b
59. Nag Hammadi, The Tripartite Tractate, 104.18-104.25 (3rd cent. CE - 3rd cent. CE)

60. Origen, Commentary On John, 10.43 (3rd cent. CE - 3rd cent. CE)

61. Origen, Against Celsus, 6.2, 7.50 (3rd cent. CE - 3rd cent. CE)

6.2. I have made these remarks in reply to the charges which Celsus and others bring against the simplicity of the language of Scripture, which appears to be thrown into the shade by the splendour of polished discourse. For our prophets, and Jesus Himself, and His apostles, were careful to adopt a style of address which should not merely convey the truth, but which should be fitted to gain over the multitude, until each one, attracted and led onwards, should ascend as far as he could towards the comprehension of those mysteries which are contained in these apparently simple words. For, if I may venture to say so, few have been benefited (if they have indeed been benefited at all) by the beautiful and polished style of Plato, and those who have written like him; while, on the contrary, many have received advantage from those who wrote and taught in a simple and practical manner, and with a view to the wants of the multitude. It is easy, indeed, to observe that Plato is found only in the hands of those who profess to be literary men; while Epictetus is admired by persons of ordinary capacity, who have a desire to be benefited, and who perceive the improvement which may be derived from his writings. Now we make these remarks, not to disparage Plato (for the great world of men has found even him useful), but to point out the aim of those who said: And my speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power, that our faith should not stand in the wisdom of men, but in the power of God. For the word of God declares that the preaching (although in itself true and most worthy of belief) is not sufficient to reach the human heart, unless a certain power be imparted to the speaker from God, and a grace appear upon his words; and it is only by the divine agency that this takes place in those who speak effectually. The prophet says in the sixty-seventh Psalm, that the Lord will give a word with great power to them who preach. If, then, it should be granted with respect to certain points, that the same doctrines are found among the Greeks as in our own Scriptures, yet they do not possess the same power of attracting and disposing the souls of men to follow them. And therefore the disciples of Jesus, men ignorant so far as regards Grecian philosophy, yet traversed many countries of the world, impressing, agreeably to the desire of the Logos, each one of their hearers according to his deserts, so that they received a moral amelioration in proportion to the inclination of their will to accept of that which is good. 7.50. Celsus has not explained how error accompanies the becoming, or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, I was shapen in iniquity, and in sin did my mother conceive me; also, They are estranged from the womb; which is followed by the singular expression, They go astray as soon as they are born, speaking lies. Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope; at other times as vanity of vanities, Vanity of vanities, says the Preacher, all is vanity. Who has given so severe an estimate of the life of the human soul here on earth, as he who says: Verily every man at his best estate is altogether vanity? He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, Who knows if to die is not to live, and if to live is not death But he boldly proclaims the truth, and says, Our soul is bowed down to the dust; and, You have brought me into the dust of death; and similarly, Who will deliver me from the body of this death? also, Who will change the body of our humiliation. It is a prophet also who says, You have brought us down in a place of affliction; meaning by the place of affliction this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, Now we see in a glass, obscurely, but then face to face; and, Whilst we are in our home in the body, we are away from our home in the Lord; wherefore we are well content to go from our home in the body, and to come to our home with the Lord.
62. Origen, Exhortation To Martyrdom, 13 (3rd cent. CE - 3rd cent. CE)

63. Augustine, Confessions, 7.1.1, 7.10.16, 7.17, 7.17.23, 10.8.13 (4th cent. CE - 5th cent. CE)

7.17. 23. And I marvelled that I now loved You, and no phantasm instead of You. And yet I did not merit to enjoy my God, but was transported to You by Your beauty, and presently torn away from You by my own weight, sinking with grief into these inferior things. This weight was carnal custom. Yet was there a remembrance of You with me; nor did I any way doubt that there was one to whom I might cleave, but that I was not yet one who could cleave unto You; for that the body which is corrupted presses down the soul, and the earthly dwelling weighs down the mind which thinks upon many things. Wisdom 9:15 And most certain I was that Your invisible things from the creation of the world are clearly seen, being understood by the things that are made, even Your eternal power and Godhead. Romans 1:20 For, inquiring whence it was that I admired the beauty of bodies whether celestial or terrestrial, and what supported me in judging correctly on things mutable, and pronouncing, This should be thus, this not,- inquiring, then, whence I so judged, seeing I did so judge, I had found the unchangeable and true eternity of Truth, above my changeable mind. And thus, by degrees, I passed from bodies to the soul, which makes use of the senses of the body to perceive; and thence to its inward faculty, to which the bodily senses represent outward things, and up to which reach the capabilities of beasts; and thence, again, I passed on to the reasoning faculty, unto which whatever is received from the senses of the body is referred to be judged, which also, finding itself to be variable in me, raised itself up to its own intelligence, and from habit drew away my thoughts, withdrawing itself from the crowds of contradictory phantasms; that so it might find out that light by which it was besprinkled, when, without all doubting, it cried out, that the unchangeable was to be preferred before the changeable; whence also it knew that unchangeable, which, unless it had in some way known, it could have had no sure ground for preferring it to the changeable. And thus, with the flash of a trembling glance, it arrived at that which is. And then I saw Your invisible things understood by the things that are made. Romans 1:20 But I was not able to fix my gaze thereon; and my infirmity being beaten back, I was thrown again on my accustomed habits, carrying along with me naught but a loving memory thereof, and an appetite for what I had, as it were, smelt the odour of, but was not yet able to eat.
64. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 2.7 (4th cent. CE - 5th cent. CE)

65. Augustine, On The Holy Trinity, 4.18.24, 15.24-15.25, 15.31 (4th cent. CE - 5th cent. CE)

66. Augustine, Enarrationes In Psalmos, 102.10 (4th cent. CE - 5th cent. CE)

67. Augustine, The City of God, 5.11, 11.13, 11.32, 15.23, 22.29 (4th cent. CE - 5th cent. CE)

5.11. Therefore God supreme and true, with His Word and Holy Spirit (which three are one), one God omnipotent, creator and maker of every soul and of every body; by whose gift all are happy who are happy through verity and not through vanity; who made man a rational animal consisting of soul and body, who, when he sinned, neither permitted him to go unpunished, nor left him without mercy; who has given to the good and to the evil, being in common with stones, vegetable life in common with trees, sensuous life in common with brutes, intellectual life in common with angels alone; from whom is every mode, every species, every order; from whom are measure, number, weight; from whom is everything which has an existence in nature, of whatever kind it be, and of whatever value; from whom are the seeds of forms and the forms of seeds, and the motion of seeds and of forms; who gave also to flesh its origin, beauty, health, reproductive fecundity, disposition of members, and the salutary concord of its parts; who also to the irrational soul has given memory, sense, appetite, but to the rational soul, in addition to these, has given intelligence and will; who has not left, not to speak of heaven and earth, angels and men, but not even the entrails of the smallest and most contemptible animal, or the feather of a bird, or the little flower of a plant, or the leaf of a tree, without an harmony, and, as it were, a mutual peace among all its parts - that God can never be believed to have left the kingdoms of men, their dominations and servitudes, outside of the laws of His providence. 11.13. From all this, it will readily occur to any one that the blessedness which an intelligent being desires as its legitimate object results from a combination of these two things, namely, that it uninterruptedly enjoy the unchangeable good, which is God; and that it be delivered from all dubiety, and know certainly that it shall eternally abide in the same enjoyment. That it is so with the angels of light we piously believe; but that the fallen angels, who by their own default lost that light, did not enjoy this blessedness even before they sinned, reason bids us conclude. Yet if their life was of any duration before they fell, we must allow them a blessedness of some kind, though not that which is accompanied with foresight. Or, if it seems hard to believe that, when the angels were created, some were created in ignorance either of their perseverance or their fall, while others were most certainly assured of the eternity of their felicity - if it is hard to believe that they were not all from the beginning on an equal footing, until these who are now evil did of their own will fall away from the light of goodness, certainly it is much harder to believe that the holy angels are now uncertain of their eternal blessedness, and do not know regarding themselves as much as we have been able to gather regarding them from the Holy Scriptures. For what Catholic Christian does not know that no new devil will ever arise among the good angels, as he knows that this present devil will never again return into the fellowship of the good? For the truth in the gospel promises to the saints and the faithful that they will be equal to the angels of God; and it is also promised them that they will go away into life eternal. Matthew 25:46 But if we are certain that we shall never lapse from eternal felicity, while they are not certain, then we shall not be their equals, but their superiors. But as the truth never deceives, and as we shall be their equals, they must be certain of their blessedness. And because the evil angels could not be certain of that, since their blessedness was destined to come to an end, it follows either that the angels were unequal, or that, if equal, the good angels were assured of the eternity of their blessedness after the perdition of the others; unless, possibly, some one may say that the words of the Lord about the devil He was a murderer from the beginning, and abode not in the truth, John 8:44 are to be understood as if he was not only a murderer from the beginning of the human race, when man, whom he could kill by his deceit, was made, but also that he did not abide in the truth from the time of his own creation, and was accordingly never blessed with the holy angels, but refused to submit to his Creator, and proudly exulted as if in a private lordship of his own, and was thus deceived and deceiving. For the dominion of the Almighty cannot be eluded; and he who will not piously submit himself to things as they are, proudly feigns, and mocks himself with a state of things that does not exist; so that what the blessed Apostle John says thus becomes intelligible: The devil sins from the beginning, 1 John 3:8 - that is, from the time he was created he refused righteousness, which none but a will piously subject to God can enjoy. Whoever adopts this opinion at least disagrees with those heretics the Manichees, and with any other pestilential sect that may suppose that the devil has derived from some adverse evil principle a nature proper to himself. These persons are so befooled by error, that, although they acknowledge with ourselves the authority of the gospels, they do not notice that the Lord did not say, The devil was naturally a stranger to the truth, but The devil abode not in the truth, by which He meant us to understand that he had fallen from the truth, in which, if he had abode, he would have become a partaker of it, and have remained in blessedness along with the holy angels. 11.32. But if some one oppose our opinion, and say that the holy angels are not referred to when it is said, Let there be light, and there was light; if he suppose or teach that some material light, then first created, was meant, and that the angels were created, not only before the firmament dividing the waters and named the heaven, but also before the time signified in the words, In the beginning God created the heaven and the earth; if he allege that this phrase, In the beginning, does not mean that nothing was made before (for the angels were), but that God made all things by His Wisdom or Word, who is named in Scripture the Beginning, as He Himself, in the gospel, replied to the Jews when they asked Him who He was, that He was the Beginning; - I will not contest the point, chiefly because it gives me the liveliest satisfaction to find the Trinity celebrated in the very beginning of the book of Genesis. For having said In the Beginning God created the heaven and the earth, meaning that the Father made them in the Son (as the psalm testifies where it says, How manifold are Your works, O Lord! In Wisdom have You made them all ), a little afterwards mention is fitly made of the Holy Spirit also. For, when it had been told us what kind of earth God created at first, or what the mass or matter was which God, under the name of heaven and earth, had provided for the construction of the world, as is told in the additional words, And the earth was without form, and void; and darkness was upon the face of the deep, then, for the sake of completing the mention of the Trinity, it is immediately added, And the Spirit of God moved upon the face of the waters. Let each one, then, take it as he pleases; for it is so profound a passage, that it may well suggest, for the exercise of the reader's tact, many opinions, and none of them widely departing from the rule of faith. At the same time, let none doubt that the holy angels in their heavenly abodes are, though not, indeed, co-eternal with God, yet secure and certain of eternal and true felicity. To their company the Lord teaches that His little ones belong; and not only says, They shall be equal to the angels of God, Matthew 22:30 but shows, too, what blessed contemplation the angels themselves enjoy, saying, Take heed that you despise not one of these little ones: for I say unto you, that in heaven their angels do always behold the face of my Father which is in heaven. Matthew 18:10 15.23. In the third book of this work (c. 5) we made a passing reference to this question, but did not decide whether angels, inasmuch as they are spirits, could have bodily intercourse with women. For it is written, Who makes His angels spirits, that is, He makes those who are by nature spirits His angels by appointing them to the duty of bearing His messages. For the Greek word ἄγγελος, which in Latin appears as angelus, means a messenger. But whether the Psalmist speaks of their bodies when he adds, and His ministers a flaming fire, or means that God's ministers ought to blaze with love as with a spiritual fire, is doubtful. However, the same trustworthy Scripture testifies that angels have appeared to men in such bodies as could not only be seen, but also touched. There is, too, a very general rumor, which many have verified by their own experience, or which trustworthy persons who have heard the experience of others corroborate, that sylvans and fauns, who are commonly called incubi, had often made wicked assaults upon women, and satisfied their lust upon them; and that certain devils, called Duses by the Gauls, are constantly attempting and effecting this impurity is so generally affirmed, that it were impudent to deny it. From these assertions, indeed, I dare not determine whether there be some spirits embodied in an aerial substance (for this element, even when agitated by a fan, is sensibly felt by the body), and who are capable of lust and of mingling sensibly with women; but certainly I could by no means believe that God's holy angels could at that time have so fallen, nor can I think that it is of them the Apostle Peter said, For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment. 2 Peter 2:4 I think he rather speaks of these who first apostatized from God, along with their chief the devil, who enviously deceived the first man under the form of a serpent. But the same holy Scripture affords the most ample testimony that even godly men have been called angels; for of John it is written: Behold, I send my messenger (angel) before Your face, who shall prepare Your way. Mark 1:2 And the prophet Malachi, by a peculiar grace specially communicated to him, was called an angel. Malachi 2:7 But some are moved by the fact that we have read that the fruit of the connection between those who are called angels of God and the women they loved were not men like our own breed, but giants; just as if there were not born even in our own time (as I have mentioned above) men of much greater size than the ordinary stature. Was there not at Rome a few years ago, when the destruction of the city now accomplished by the Goths was drawing near, a woman, with her father and mother, who by her gigantic size over-topped all others? Surprising crowds from all quarters came to see her, and that which struck them most was the circumstance that neither of her parents were quite up to the tallest ordinary stature. Giants therefore might well be born, even before the sons of God, who are also called angels of God, formed a connection with the daughters of men, or of those living according to men, that is to say, before the sons of Seth formed a connection with the daughters of Cain. For thus speaks even the canonical Scripture itself in the book in which we read of this; its words are: And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the sons of God saw the daughters of men that they were fair [good]; and they took them wives of all which they chose. And the Lord God said, My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. There were giants in the earth in those days; and also after that, when the sons of God came in unto the daughters of men, and they bare children to them, the same became the giants, men of renown. These words of the divine book sufficiently indicate that already there were giants in the earth in those days, in which the sons of God took wives of the children of men, when they loved them because they were good, that is, fair. For it is the custom of this Scripture to call those who are beautiful in appearance good. But after this connection had been formed, then too were giants born. For the words are: There were giants in the earth in those days, and also after that, when the sons of God came in unto the daughters of men. Therefore there were giants both before, in those days, and also after that. And the words, they bare children to them, show plainly enough that before the sons of God fell in this fashion they begot children to God, not to themselves - that is to say, not moved by the lust of sexual intercourse, but discharging the duty of propagation, intending to produce not a family to gratify their own pride, but citizens to people the city of God; and to these they as God's angels would bear the message, that they should place their hope in God, like him who was born of Seth, the son of resurrection, and who hoped to call on the name of the Lord God, in which hope they and their offspring would be co-heirs of eternal blessings, and brethren in the family of which God is the Father. But that those angels were not angels in the sense of not being men, as some suppose, Scripture itself decides, which unambiguously declares that they were men. For when it had first been stated that the angels of God saw the daughters of men that they were fair, and they took them wives of all which they chose, it was immediately added, And the Lord God said, My Spirit shall not always strive with these men, for that they also are flesh. For by the Spirit of God they had been made angels of God, and sons of God; but declining towards lower things, they are called men, a name of nature, not of grace; and they are called flesh, as deserters of the Spirit, and by their desertion deserted [by Him]. The Septuagint indeed calls them both angels of God and sons of God, though all the copies do not show this, some having only the name sons of God. And Aquila, whom the Jews prefer to the other interpreters, has translated neither angels of God nor sons of God, but sons of gods. But both are correct. For they were both sons of God, and thus brothers of their own fathers, who were children of the same God; and they were sons of gods, because begotten by gods, together with whom they themselves also were gods, according to that expression of the psalm: I have said, You are gods, and all of you are children of the Most High. For the Septuagint translators are justly believed to have received the Spirit of prophecy; so that, if they made any alterations under His authority, and did not adhere to a strict translation, we could not doubt that this was divinely dictated. However, the Hebrew word may be said to be ambiguous, and to be susceptible of either translation, sons of God, or sons of gods. Let us omit, then, the fables of those scriptures which are called apocryphal, because their obscure origin was unknown to the fathers from whom the authority of the true Scriptures has been transmitted to us by a most certain and well-ascertained succession. For though there is some truth in these apocryphal writings, yet they contain so many false statements, that they have no canonical authority. We cannot deny that Enoch, the seventh from Adam, left some divine writings, for this is asserted by the Apostle Jude in his canonical epistle. But it is not without reason that these writings have no place in that canon of Scripture which was preserved in the temple of the Hebrew people by the diligence of successive priests; for their antiquity brought them under suspicion, and it was impossible to ascertain whether these were his genuine writings, and they were not brought forward as genuine by the persons who were found to have carefully preserved the canonical books by a successive transmission. So that the writings which are produced under his name, and which contain these fables about the giants, saying that their fathers were not men, are properly judged by prudent men to be not genuine; just as many writings are produced by heretics under the names both of other prophets, and more recently, under the names of the apostles, all of which, after careful examination, have been set apart from canonical authority under the title of Apocrypha. There is therefore no doubt that, according to the Hebrew and Christian canonical Scriptures, there were many giants before the deluge, and that these were citizens of the earthly society of men, and that the sons of God, who were according to the flesh the sons of Seth, sunk into this community when they forsook righteousness. Nor need we wonder that giants should be born even from these. For all of their children were not giants; but there were more then than in the remaining periods since the deluge. And it pleased the Creator to produce them, that it might thus be demonstrated that neither beauty, nor yet size and strength, are of much moment to the wise man, whose blessedness lies in spiritual and immortal blessings, in far better and more enduring gifts, in the good things that are the peculiar property of the good, and are not shared by good and bad alike. It is this which another prophet confirms when he says, These were the giants, famous from the beginning, that were of so great stature, and so expert in war. Those did not the Lord choose, neither gave He the way of knowledge unto them; but they were destroyed because they had no wisdom, and perished through their own foolishness. 22.29. And now let us consider, with such ability as God may vouchsafe, how the saints shall be employed when they are clothed in immortal and spiritual bodies, and when the flesh shall live no longer in a fleshly but a spiritual fashion. And indeed, to tell the truth, I am at a loss to understand the nature of that employment, or, shall I rather say, repose and ease, for it has never come within the range of my bodily senses. And if I should speak of my mind or understanding, what is our understanding in comparison of its excellence? For then shall be that peace of God which, as the apostle says, passes all understanding, Philippians 4:7 - that is to say, all human, and perhaps all angelic understanding, but certainly not the divine. That it passes ours there is no doubt; but if it passes that of the angels - and he who says all understanding seems to make no exception in their favor - then we must understand him to mean that neither we nor the angels can understand, as God understands, the peace which God Himself enjoys. Doubtless this passes all understanding but His own. But as we shall one day be made to participate, according to our slender capacity, in His peace, both in ourselves, and with our neighbor, and with God our chief good, in this respect the angels understand the peace of God in their own measure, and men too, though now far behind them, whatever spiritual advance they have made. For we must remember how great a man he was who said, We know in part, and we prophesy in part, until that which is perfect has come; 1 Corinthians 13:9-10 and Now we see through a glass, darkly; but then face to face. 1 Corinthians 13:12 Such also is now the vision of the holy angels, who are also called our angels, because we, being rescued out of the power of darkness, and receiving the earnest of the Spirit, are translated into the kingdom of Christ, and already begin to belong to those angels with whom we shall enjoy that holy and most delightful city of God of which we have now written so much. Thus, then, the angels of God are our angels, as Christ is God's and also ours. They are God's, because they have not abandoned Him; they are ours, because we are their fellow citizens. The Lord Jesus also said, See that you despise not one of these little ones: for I say unto you, That in heaven their angels do always see the face of my Father which is in heaven. Matthew 18:10 As, then, they see, so shall we also see; but not yet do we thus see. Wherefore the apostle uses the words cited a little ago, Now we see through a glass, darkly; but then face to face. This vision is reserved as the reward of our faith; and of it the Apostle John also says, When He shall appear, we shall be like Him, for we shall see Him as He is. 1 John 3:2 By the face of God we are to understand His manifestation, and not a part of the body similar to that which in our bodies we call by that name. And so, when I am asked how the saints shall be employed in that spiritual body, I do not say what I see, but I say what I believe, according to that which I read in the psalm, I believed, therefore have I spoken. I say, then, they shall in the body see God; but whether they shall see Him by means of the body, as now we see the sun, moon, stars, sea, earth, and all that is in it, that is a difficult question. For it is hard to say that the saints shall then have such bodies that they shall not be able to shut and open their eyes as they please; while it is harder still to say that every one who shuts his eyes shall lose the vision of God. For if the prophet Elisha, though at a distance, saw his servant Gehazi, who thought that his wickedness would escape his master's observation and accepted gifts from Naaman the Syrian, whom the prophet had cleansed from his foul leprosy, how much more shall the saints in the spiritual body see all things, not only though their eyes be shut, but though they themselves be at a great distance? For then shall be that which is perfect, of which the apostle says, We know in part, and we prophesy in part; but when that which is perfect has come, then that which is in part shall be done away. Then, that he may illustrate as well as possible, by a simile, how superior the future life is to the life now lived, not only by ordinary men, but even by the foremost of the saints, he says, When I was a child, I understood as a child, I spoke as a child, I thought as a child; but when I became a man, I put away childish things. Now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known. 1 Corinthians 13:11-12 If, then, even in this life, in which the prophetic power of remarkable men is no more worthy to be compared to the vision of the future life than childhood is to manhood, Elisha, though distant from his servant, saw him accepting gifts, shall we say that when that which is perfect has come, and the corruptible body no longer oppresses the soul, but is incorruptible and offers no impediment to it, the saints shall need bodily eyes to see, though Elisha had no need of them to see his servant? For, following the Septuagint version, these are the prophet's words: Did not my heart go with you, when the man came out of his chariot to meet you, and you tooked his gifts? 2 Kings 5:26 Or, as the presbyter Jerome rendered it from the Hebrew, Was not my heart present when the man turned from his chariot to meet you? The prophet said that he saw this with his heart, miraculously aided by God, as no one can doubt. But how much more abundantly shall the saints enjoy this gift when God shall be all in all? Nevertheless the bodily eyes also shall have their office and their place, and shall be used by the spirit through the spiritual body. For the prophet did not forego the use of his eyes for seeing what was before them, though he did not need them to see his absent servant, and though he could have seen these present objects in spirit, and with his eyes shut, as he saw things far distant in a place where he himself was not. Far be it, then, from us to say that in the life to come the saints shall not see God when their eyes are shut, since they shall always see Him with the spirit. But the question arises, whether, when their eyes are open, they shall see Him with the bodily eye? If the eyes of the spiritual body have no more power than the eyes which we now possess, manifestly God cannot be seen with them. They must be of a very different power if they can look upon that incorporeal nature which is not contained in any place, but is all in every place. For though we say that God is in heaven and on earth, as He, Himself says by the prophet, I fill heaven and earth, Jeremiah 23:24 we do not mean that there is one part of God in heaven and another part on earth; but He is all in heaven and all on earth, not at alternate intervals of time, but both at once, as no bodily nature can be. The eye, then, shall have a vastly superior power - the power not of keen sight, such as is ascribed to serpents or eagles, for however keenly these animals see, they can discern nothing but bodily substances, - but the power of seeing things incorporeal. Possibly it was this great power of vision which was temporarily communicated to the eyes of the holy Job while yet in this mortal body, when he says to God, I have heard of You by the hearing of the ear; but now my eye sees You: wherefore I abhor myself, and melt away, and count myself dust and ashes; Job 42:5-6 although there is no reason why we should not understand this of the eye of the heart, of which the apostle says, Having the eyes of your heart illuminated. Ephesians 1:18 But that God shall be seen with these eyes no Christian doubts who believingly accepts what our God and Master says, Blessed are the pure in heart: for they shall see God. Matthew 5:8 But whether in the future life God shall also be seen with the bodily eye, this is now our question. The expression of Scripture, And all flesh shall see the salvation of God, Luke 3:6 may without difficulty be understood as if it were said, And every man shall see the Christ of God. And He certainly was seen in the body, and shall be seen in the body when He judges quick and dead. And that Christ is the salvation of God, many other passages of Scripture witness, but especially the words of the venerable Simeon, who, when he had received into his hands the infant Christ, said, Now let Your servant depart in peace, according to Your word: for my eyes have seen Your salvation. Luke 2:29-30 As for the words of the above-mentioned Job, as they are found in the Hebrew manuscripts, And in my flesh I shall see God, no doubt they were a prophecy of the resurrection of the flesh; yet he does not say by the flesh. And indeed, if he had said this, it would still be possible that Christ was meant by God; for Christ shall be seen by the flesh in the flesh. But even understanding it of God, it is only equivalent to saying, I shall be in the flesh when I see God. Then the apostle's expression, face to face, 1 Corinthians 13:12 does not oblige us to believe that we shall see God by the bodily face in which are the eyes of the body, for we shall see Him without intermission in spirit. And if the apostle had not referred to the face of the inner man, he would not have said, But we, with unveiled face beholding as in a glass the glory of the Lord, are transformed into the same image, from glory to glory, as by the spirit of the Lord. 2 Corinthians 3:18 In the same sense we understand what the Psalmist sings, Draw near unto Him, and be enlightened; and your faces shall not be ashamed. For it is by faith we draw near to God, and faith is an act of the spirit, not of the body. But as we do not know what degree of perfection the spiritual body shall attain - for here we speak of a matter of which we have no experience, and upon which the authority of Scripture does not definitely pronounce - it is necessary that the words of the Book of Wisdom be illustrated in us: The thoughts of mortal men are timid, and our fore-castings uncertain. Wisdom 9:14 For if that reasoning of the philosophers, by which they attempt to make out that intelligible or mental objects are so seen by the mind, and sensible or bodily objects so seen by the body, that the former cannot be discerned by the mind through the body, nor the latter by the mind itself without the body - if this reasoning were trustworthy, then it would certainly follow that God could not be seen by the eye even of a spiritual body. But this reasoning is exploded both by true reason and by prophetic authority. For who is so little acquainted with the truth as to say that God has no cognisance of sensible objects? Has He therefore a body, the eyes of which give Him this knowledge? Moreover, what we have just been relating of the prophet Elisha, does this not sufficiently show that bodily things can be discerned by the spirit without the help of the body? For when that servant received the gifts, certainly this was a bodily or material transaction, yet the prophet saw it not by the body, but by the spirit. As, therefore, it is agreed that bodies are seen by the spirit, what if the power of the spiritual body shall be so great that spirit also is seen by the body? For God is a spirit. Besides, each man recognizes his own life - that life by which he now lives in the body, and which vivifies these earthly members and causes them to grow - by an interior sense, and not by his bodily eye; but the life of other men, though it is invisible, he sees with the bodily eye. For how do we distinguish between living and dead bodies, except by seeing at once both the body and the life which we cannot see save by the eye? But a life without a body we cannot see thus. Wherefore it may very well be, and it is thoroughly credible, that we shall in the future world see the material forms of the new heavens and the new earth in such a way that we shall most distinctly recognize God everywhere present and governing all things, material as well as spiritual, and shall see Him, not as now we understand the invisible things of God, by the things which are made, Romans 1:20 and see Him darkly, as in a mirror, and in part, and rather by faith than by bodily vision of material appearances, but by means of the bodies we shall wear and which we shall see wherever we turn our eyes. As we do not believe, but see that the living men around us who are exercising vital functions are alive, though we cannot see their life without their bodies, but see it most distinctly by means of their bodies, so, wherever we shall look with those spiritual eyes of our future bodies, we shall then, too, by means of bodily substances behold God, though a spirit, ruling all things. Either, therefore, the eyes shall possess some quality similar to that of the mind, by which they may be able to discern spiritual things, and among these God - a supposition for which it is difficult or even impossible to find any support in Scripture, - or, which is more easy to comprehend, God will be so known by us, and shall be so much before us, that we shall see Him by the spirit in ourselves, in one another, in Himself, in the new heavens and the new earth, in every created thing which shall then exist; and also by the body we shall see Him in every body which the keen vision of the eye of the spiritual body shall reach. Our thoughts also shall be visible to all, for then shall be fulfilled the words of the apostle, Judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest the thoughts of the heart, and then shall every one have praise of God. 1 Corinthians 4:5
68. Augustine, Retractiones, 1.26 (4th cent. CE - 5th cent. CE)

69. Augustine, Sermons, 294, 293 (4th cent. CE - 5th cent. CE)

70. Gregory of Nyssa, In Canticum Canticorum (Homiliae 15), 4 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
(biblical) law, lawlessness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
adam, forgetting and Grove, Augustine on Memory (2021) 196
adam, idithun and Grove, Augustine on Memory (2021) 196
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 658
adoption deSilva, Ephesians (2022) 247
adumbrationes Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
aeterna merces, eternal reward Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 516, 518, 638
aeterna uita, eternal life Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 518
afterlife Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182
afterlife\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 49
agency, concerned with knowledge Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
agency, divine Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
agency, human Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
agency, transferral of in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
agraphos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
allegory Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 327; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 95
ambrose Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 401
amore iustitiae Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 534
angel, humans as Wiebe, Fallen Angels in the Theology of St Augustine (2021) 28, 29
angel, humans as equal to Wiebe, Fallen Angels in the Theology of St Augustine (2021) 28, 29
angel, intellectual nature Wiebe, Fallen Angels in the Theology of St Augustine (2021) 28, 29
angel, knowledge of god Wiebe, Fallen Angels in the Theology of St Augustine (2021) 28
angel Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
angel as office Wiebe, Fallen Angels in the Theology of St Augustine (2021) 28
angelological themes/speculation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 31
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
anticipation, anticipate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
apocalypticism, apocalypse Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 31
apostate, first-created Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
apostle/apostles, paul the apostle Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
apostle/apostles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
apostle Levison, Filled with the Spirit (2009) 338
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 519, 530, 638
aratus Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
ars nova (style of musical composition) Gee, Mapping the Afterlife: From Homer to Dante (2020) 307
ascent Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 401, 635
aschēmatistos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
assimilation, to god/gods Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 155, 156, 157, 158, 159, 160, 161, 162, 163
assimilation Wilson, The Sentences of Sextus (2012) 400
assimilation to god/the son of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
assimilation to god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
atomism, gregory of nyssa Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 108
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 133, 377, 383, 401, 511, 516, 518, 519, 530, 534, 578, 579, 583, 584, 595, 600
augustine of hippo, de civitate dei (city of god) Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 479
augustine of hippo, extramission Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
augustine of hippo, god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
augustine of hippo, image of god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
augustine of hippo, on spiritual seeing Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 479
augustine of hippo, on vision, as mode of knowing Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 479
augustine of hippo, theory of sight Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 479
baptism(al) Karfíková, Grace and the Will According to Augustine (2012) 227
baptism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 658; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315; deSilva, Ephesians (2022) 199
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315
bible, and greek learning Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
bible, and philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
bible, on seeing god Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
biographical closure Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182
blessed, blessedness Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 518, 638, 658
body, and vision Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 3
body, bodies Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 6
body, tertullian Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62
body (as detached from the soul) Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182
body of christ, and trinity Grove, Augustine on Memory (2021) 196, 197
body of christ, as leaping Grove, Augustine on Memory (2021) 196
body of christ, idithun as Grove, Augustine on Memory (2021) 196
body of christ, in preaching on psalms Grove, Augustine on Memory (2021) 196
bonum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 133, 530, 600, 664
bread imagery Grove, Augustine on Memory (2021) 196, 197
caritas-motif, love-motif Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 401
carthage Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 383
celsus Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 95
christ, followers of Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182
christ, visible incarnation of, as image and word Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 468
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326, 336
christianity, christians Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
christology, christological Karfíková, Grace and the Will According to Augustine (2012) 227
circumcision Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 534
clement of alexandria Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 114
cognitive theory Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
community Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
comparison, methodology of Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 198, 200
comparison, of paul and greco-roman philosophers Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 198, 200
comparison, similarities and differences within Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 198, 200
conceptual frameworks Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 3
concupiscentia, concupiscence Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 600; Karfíková, Grace and the Will According to Augustine (2012) 227
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 189
consolatory\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 49
conversion, moral Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315, 326
corinthian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 6, 53
cosmos Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 6
crucified, gods/divine logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
crucified, son of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
crucified Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
cult, of christian martyrs Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 202
cupiditas Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 600
death Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 271
deity, deities Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
delphi Levison, Filled with the Spirit (2009) 338
demetrius (of phalerum) Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 326
desire (epithumia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 6
deus dilectio/caritas est Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 666
deus ueritas est Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 401
dining Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
dionysos, and titans Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 327
disciples of jesus, following jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
disciples of jesus Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
discourse Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
disposition Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 161, 162
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315, 326
dreams Levison, Filled with the Spirit (2009) 338
eagle, as image of forgetting Grove, Augustine on Memory (2021) 196, 197
elsner, jaś Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 3
enemies Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 96
enigma Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 108, 114, 115, 154, 185; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 95, 114
epictetus Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 198, 200
epicureans, epicureanism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
epimenides Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
epistemology, and identity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
epistemology, and vision Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
epistemology, pauls Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 150
epistemology Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
epopteia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
eschatology, realized Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 189
eschatology/eschatological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135; Seaford, Tragedy, Ritual and Money in Ancient Greece: Selected Essays (2018) 326; Wilson, The Sentences of Sextus (2012) 400
eschaton, eschatology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 383, 401, 511, 518, 519, 534, 579, 583, 584, 635, 638
ethics Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326, 336
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34, 76, 326, 336
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326, 336
exousia Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 150
eyes, assumptions Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 3
faith, and grace Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
faith, and works Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
faith Levison, Filled with the Spirit (2009) 338; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
family Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
fides non ficta Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 530, 664
filtering Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 92
flesh Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 271
food imagery Grove, Augustine on Memory (2021) 196, 197
forgetting, and adam Grove, Augustine on Memory (2021) 196
forgetting, eagle as image of Grove, Augustine on Memory (2021) 196, 197
forgetting, leaping as Grove, Augustine on Memory (2021) 196, 197
forgiveness, among believers deSilva, Ephesians (2022) 247
forgiveness, gods deSilva, Ephesians (2022) 247
forma Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 511
formation of christian ethos deSilva, Ephesians (2022) 199
foucault, michel Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
freedom, and cognition Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 150
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) 155, 156, 157, 158, 159, 160, 161, 162, 163
friendship, divine-human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148
gentiles Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 377, 519, 530, 638
gentleness deSilva, Ephesians (2022) 199
gift of cognition, in epictetus and paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 248
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 189
glossolalia Levison, Filled with the Spirit (2009) 338
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
gnōsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
goal/telos of philosophical life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
god, and humanity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
god, and world Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
god, as father deSilva, Ephesians (2022) 247
god, augustine Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
god, body Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 248
god, father and son Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62
god, gregory of nyssa Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107, 114, 115
god, image of Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154
god, incomprehensibility Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107
god, incorporeal Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 248
god, knowledge of Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 96; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
god, one Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
god, radiance Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 115
god, tertullian Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 62
god, visible Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 248
god, vision of Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 3, 108, 114, 115
god (pauline), character (love) Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 155, 156, 157, 158, 159, 160, 161, 162, 163
god (pauline), involvement in human affairs Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 148
god of Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
gospel/gospels Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315
gospels, and philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
gospels, as foolishness Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
grace, and faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
greek (language), learning Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
greek (language), literature Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326, 336
greek (language), poets Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
greeks, and jews Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
greeks, as critics of christianity Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
gregory of nyssa, and vision Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 106, 107, 114
gregory of nyssa, atomism Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 108
gregory of nyssa, god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107, 114, 115
gregory of nyssa, homilies on the song of songs Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 106, 107
gregory of nyssa, humanity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
gregory of nyssa, incomprehensibility Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107
gregory of nyssa, language, oxymoronic Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107
gregory of nyssa, mirrors Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 106, 107, 114, 115
gregory of nyssa, mutability Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
gregory of nyssa, neoplatonism Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 115
gregory of nyssa, radiance, divine Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 115
gregory of nyssa, soul Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 108, 114, 115
gregory of nyssa, spiritual senses Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 108
gregory of nyssa, subjectivity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107, 114
gregory of nyssa, synergy Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
gregory of nyssa, theories of vision Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 107
gregory of nyssa, viewer Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
happiness Karfíková, Grace and the Will According to Augustine (2012) 227
hearing, mirrors Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 96, 169
heart Levison, Filled with the Spirit (2009) 338
heath, jane Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 96
hekhalot Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 31
hellenism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 271
hermeneutic, allegorical Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 202
hermeneutic, of literalism Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 202
hero of alexandria Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 92
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 326
high priest Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
historical criticism Nasrallah, Archaeology and the Letters of Paul (2019) 17
historical reconstruction Nasrallah, Archaeology and the Letters of Paul (2019) 17
holiness deSilva, Ephesians (2022) 247
holy spirit Legaspi, Wisdom in Classical and Biblical Tradition (2018) 244
humanity, and god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
humanity, gregory of nyssa Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 114
humility deSilva, Ephesians (2022) 199
identity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
identity construction Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
idithun the leaper, and adam Grove, Augustine on Memory (2021) 196
idithun the leaper, and trinity Grove, Augustine on Memory (2021) 196
idithun the leaper, as body of christ Grove, Augustine on Memory (2021) 196
idolatry Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 53
image Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
image of god, perception Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
image of god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 154; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
imago dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 133, 511, 519, 530, 534, 584, 600, 638
imitation Wilson, The Sentences of Sextus (2012) 400
imitation phantasm Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
incarnation/incarnate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
inspiration Levison, Filled with the Spirit (2009) 338
integrity Legaspi, Wisdom in Classical and Biblical Tradition (2018) 244
intellect Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 76
interdependence, morally formative Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 176, 177
interior homo, inner man Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 534
interpretation, rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 248
israel, nan Fraade, Legal Fictions: Studies of Law and Narrative in the Discursive Worlds of Ancient Jewish Sectarians and Sages (2011) 502
iustitia, justice Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 518, 534, 578
iustitia minor Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 579, 583, 584
iustitia perfecta, perfectio iustitiae Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 583
jesus, as lord Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 26
jesus, as savior Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 26
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
jesus Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150; Legaspi, Wisdom in Classical and Biblical Tradition (2018) 244
jesus christ, leaping into Grove, Augustine on Memory (2021) 196
jesus christ, leaping out from Grove, Augustine on Memory (2021) 196
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 511, 518, 519, 534, 583, 595, 600, 658
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 338
jewish angelological speculations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34
jews/hebrews, and greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
jubilees Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 31
justice Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
justify, justification Karfíková, Grace and the Will According to Augustine (2012) 227
kenosis Grove, Augustine on Memory (2021) 197
kleinknecht, h., propositional Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 124
knowledge, and identity Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 6
knowledge, mirrors Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 92
knowledge, of god Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 96; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 336
knowledge, otherworldly Cain, Mirrors of the Divine: Late Ancient Christianity and the Vision of God (2023) 92
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 134, 155, 156, 157, 158, 159, 160, 161, 162, 163, 176, 177, 198, 200
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) 227; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 31
knowledge of god/truth Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 315, 326
kyrios Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
law, old testament Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 189
leaping (transiliens), and trinity Grove, Augustine on Memory (2021) 196
leaping (transiliens), as forgetting Grove, Augustine on Memory (2021) 196, 197
leaping (transiliens), body of christ as Grove, Augustine on Memory (2021) 196
leaping (transiliens), idithun and Grove, Augustine on Memory (2021) 196
leaping (transiliens), into christ Grove, Augustine on Memory (2021) 196
leaping (transiliens), out from christ Grove, Augustine on Memory (2021) 196
levites, like by like principle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
lex fidei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 516, 518, 534
lex operum / factorum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 516, 518, 534
liberum arbitrium Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 534
light, true Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
likeness Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 59
literature Levison, Filled with the Spirit (2009) 338
logion Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 135
logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 34, 76
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
logos of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 326
lord, the Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 182