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

Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 15.29


Ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead?


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

32 results
1. Septuagint, Tobit, 1.4, 13.10, 14.5 (th cent. BCE - 2nd cent. BCE)

1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Genesis, 3, 2 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Psalms, 10.6 (9th cent. BCE - 3rd cent. BCE)

10.6. אָמַר בְּלִבּוֹ בַּל־אֶמּוֹט לְדֹר וָדֹר אֲשֶׁר לֹא־בְרָע׃ 10.6. He saith in his heart: 'I shall not be moved, I who to all generations shall not be in adversity.'"
4. Homer, Odyssey, 11 (8th cent. BCE - 7th cent. BCE)

5. Euripides, Medea, 1283-1289, 1282 (5th cent. BCE - 5th cent. BCE)

1282. of all the wives of yore I know but one who laid her hand upon her children dear, even Ino, This is Euripides’ version of the legend, not the usual one; which makes Athamas the father go mad and kill one son, while Ino leaps into the sea with the other. whom the gods did madden in the day
6. Septuagint, Tobit, 1.4, 13.10, 14.5 (4th cent. BCE - 2nd cent. BCE)

1.4. Now when I was in my own country, in the land of Israel, while I was still a young man, the whole tribe of Naphtali my forefather deserted the house of Jerusalem. This was the place which had been chosen from among all the tribes of Israel, where all the tribes should sacrifice and where the temple of the dwelling of the Most High was consecrated and established for all generations for ever. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
7. Anon., 1 Enoch, 6.1-6.2, 12.1-12.2 (3rd cent. BCE - 2nd cent. BCE)

6.1. And it came to pass when the children of men had multiplied that in those days were born unto 6.2. them beautiful and comely daughters. And the angels, the children of the heaven, saw and lusted after them, and said to one another: 'Come, let us choose us wives from among the children of men 12.1. Before these things Enoch was hidden, and no one of the children of men knew where he wa 12.2. hidden, and where he abode, and what had become of him. And his activities had to do with the Watchers, and his days were with the holy ones.
8. Anon., Jubilees, 4.30 (2nd cent. BCE - 2nd cent. BCE)

4.30. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour
9. Cicero, Tusculan Disputations, 3.59 (2nd cent. BCE - 1st cent. BCE)

3.59. hoc igitur efficitur, ut ex illo necopinato plaga maior sit, non, ut illi putant, ut, cum duobus pares casus evenerint, is modo aegritudine adficiatur, aff. KR cui ille necopinato casus evenerit. Itaque dicuntur non nulli in maerore, cum de hac communi hominum condicione audivissent, ea lege esse nos natos, ut nemo in perpetuum esse posset expers mali, gravius etiam tulisse. quocirca Carneades, ut video nostrum scribere Antiochum, anthiochum KR reprendere reprehendere KV c Chrysippum crysippum X Chr. fr. eth. 487 solebat laudantem Euripideum carmen illud: Eurip. Hypsip. fr. 757 ( S. Eur. ed. Arn. p. 62 ) Morta/lis nemo est que/m non non om. X add. K 2 V c attinga/t attingit W (attigit K) vix recte, cf. Mue. in Seyfferti Laelio p. 143 dolor Morbu/sque; multis multis Lb. multi su/nt humandi li/beri, Rursu/m creandi, mo/rsque mors quae GK (morsquę) R 1 V (s in r. c ) est finita o/mnibus. Quae ge/neri genere X corr. V 3 humano ango/rem nequicquam a/dferunt: adferant V 2 Redde/nda terrae est te/rra, tum tum tam Sey. nam Küh. vita o/mnibus Mete/nda ut fruges. si/c iubet Nece/ssitas.
10. Septuagint, 2 Maccabees, 12.43-12.45 (2nd cent. BCE - 2nd cent. BCE)

12.43. He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection.' 12.44. For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead.' 12.45. But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin.'
11. Septuagint, Ecclesiasticus (Siracides), 15.14, 15.17, 25.24 (2nd cent. BCE - 2nd cent. BCE)

15.14. It was he who created man in the beginning,and he left him in the power of his own inclination. 15.17. Before a man are life and death,and whichever he chooses will be given to him. 25.24. From a woman sin had its beginning,and because of her we all die.
12. Ovid, Metamorphoses, 4.445, 4.480, 4.519-4.530, 4.539-4.542 (1st cent. BCE - 1st cent. CE)

13. Apollodorus, Bibliotheca, 1.9.1, 3.4.2 (1st cent. CE - 2nd cent. CE)

1.9.1. τῶν δὲ Αἰόλου παίδων Ἀθάμας, Βοιωτίας δυναστεύων, ἐκ Νεφέλης τεκνοῖ παῖδα μὲν Φρίξον θυγατέρα δὲ Ἕλλην. αὖθις δὲ Ἰνὼ γαμεῖ, ἐξ ἧς αὐτῷ Λέαρχος καὶ Μελικέρτης ἐγένοντο. ἐπιβουλεύουσα δὲ Ἰνὼ τοῖς Νεφέλης τέκνοις ἔπεισε τὰς γυναῖκας τὸν πυρὸν φρύγειν. λαμβάνουσαι δὲ κρύφα τῶν ἀνδρῶν τοῦτο ἔπρασσον. γῆ δὲ πεφρυγμένους πυροὺς δεχομένη καρποὺς ἐτησίους οὐκ ἀνεδίδου. διὸ πέμπων ὁ Ἀθάμας εἰς Δελφοὺς ἀπαλλαγὴν ἐπυνθάνετο τῆς ἀφορίας. Ἰνὼ δὲ τοὺς πεμφθέντας ἀνέπεισε λέγειν ὡς εἴη κεχρησμένον παύσεσθαι 1 -- τὴν ἀκαρπίαν, ἐὰν σφαγῇ Διὶ ὁ Φρίξος. τοῦτο ἀκούσας Ἀθάμας, συναναγκαζόμενος ὑπὸ τῶν τὴν γῆν κατοικούντων, τῷ βωμῷ παρέστησε Φρίξον. Νεφέλη δὲ μετὰ τῆς θυγατρὸς αὐτὸν ἀνήρπασε, καὶ παρʼ Ἑρμοῦ λαβοῦσα χρυσόμαλλον κριὸν ἔδωκεν, ὑφʼ 2 -- οὗ φερόμενοι διʼ οὐρανοῦ γῆν ὑπερέβησαν καὶ θάλασσαν. ὡς δὲ ἐγένοντο κατὰ τὴν μεταξὺ κειμένην θάλασσαν Σιγείου καὶ Χερρονήσου, ὤλισθεν εἰς τὸν βυθὸν ἡ Ἕλλη, κἀκεῖ θανούσης αὐτῆς ἀπʼ ἐκείνης Ἑλλήσποντος ἐκλήθη τὸ πέλαγος. Φρίξος δὲ ἦλθεν εἰς Κόλχους, ὧν Αἰήτης ἐβασίλευε παῖς Ἡλίου καὶ Περσηίδος, ἀδελφὸς δὲ Κίρκης καὶ Πασιφάης, ἣν Μίνως ἔγημεν. οὗτος αὐτὸν ὑποδέχεται, καὶ μίαν τῶν θυγατέρων Χαλκιόπην δίδωσιν. ὁ δὲ τὸν χρυσόμαλλον κριὸν Διὶ θύει φυξίῳ, τὸ δὲ τούτου δέρας Αἰήτῃ δίδωσιν· ἐκεῖνος δὲ αὐτὸ περὶ δρῦν ἐν Ἄρεος ἄλσει καθήλωσεν. ἐγένοντο δὲ ἐκ Χαλκιόπης Φρίξῳ παῖδες Ἄργος Μέλας Φρόντις Κυτίσωρος. 3.4.2. Κάδμος δὲ ἀνθʼ ὧν ἔκτεινεν ἀίδιον 3 -- ἐνιαυτὸν ἐθήτευσεν Ἄρει· ἦν δὲ ὁ ἐνιαυτὸς τότε ὀκτὼ ἔτη. μετὰ δὲ τὴν θητείαν Ἀθηνᾶ αὐτῷ τὴν βασιλείαν 4 -- κατεσκεύασε, Ζεὺς δὲ ἔδωκεν αὐτῷ γυναῖκα Ἁρμονίαν, Ἀφροδίτης καὶ Ἄρεος θυγατέρα. καὶ πάντες θεοὶ καταλιπόντες τὸν οὐρανόν, ἐν τῇ Καδμείᾳ τὸν γάμον εὐωχούμενοι καθύμνησαν. ἔδωκε δὲ αὐτῇ Κάδμος πέπλον καὶ τὸν ἡφαιστότευκτον ὅρμον, ὃν ὑπὸ Ἡφαίστου λέγουσί τινες δοθῆναι Κάδμῳ, Φερεκύδης δὲ ὑπὸ Εὐρώπης· ὃν παρὰ Διὸς αὐτὴν λαβεῖν. γίνονται δὲ Κάδμῳ θυγατέρες μὲν Αὐτονόη Ἰνὼ Σεμέλη Ἀγαυή, παῖς δὲ Πολύδωρος. Ἰνὼ μὲν οὖν Ἀθάμας ἔγημεν, Αὐτονόην δὲ Ἀρισταῖος, Ἀγαυὴν δὲ Ἐχίων.
14. New Testament, 1 Corinthians, 1.12-1.17, 4.9, 11.30, 12.13, 15.1-15.3, 15.5-15.14, 15.16-15.28, 15.30-15.58 (1st cent. CE - 1st cent. CE)

1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.13. But if there is no resurrection of the dead, neither hasChrist been raised. 15.14. If Christ has not been raised, then ourpreaching is in vain, and your faith also is in vain. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.30. Why do we also stand injeopardy every hour? 15.31. I affirm, by the boasting in you which Ihave in Christ Jesus our Lord, I die daily. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die. 15.33. Don't be deceived! "Evil companionships corrupt good morals. 15.34. Wake up righteously, and don't sin, for some have no knowledgeof God. I say this to your shame. 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord.
15. New Testament, 1 Thessalonians, 4 (1st cent. CE - 1st cent. CE)

16. New Testament, 2 Corinthians, 4 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 25.11 (1st cent. CE - 2nd cent. CE)

25.11. For if I have done wrong, and have committed anything worthy of death, I don't refuse to die; but if none of those things is true that these accuse me of, no one can give me up to them. I appeal to Caesar!
18. New Testament, Colossians, 2.11-2.13 (1st cent. CE - 1st cent. CE)

2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses;
19. New Testament, Ephesians, 1.6, 1.12, 1.14, 1.22-1.23, 2.16, 3.14-3.21, 4.4-4.6 (1st cent. CE - 1st cent. CE)

1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 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.
20. New Testament, Galatians, 3.26-3.29 (1st cent. CE - 1st cent. CE)

3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise.
21. New Testament, Hebrews, 4.15 (1st cent. CE - 1st cent. CE)

4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.
22. New Testament, Philippians, 2.9-2.11 (1st cent. CE - 1st cent. CE)

2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
23. New Testament, Romans, 5.12, 6.1-6.11 (1st cent. CE - 1st cent. CE)

5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.
24. New Testament, Titus, 3.4-3.7 (1st cent. CE - 1st cent. CE)

3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life.
25. New Testament, John, 7.18, 12.27-12.28, 13.31-13.32 (1st cent. CE - 1st cent. CE)

7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 13.31. When he had gone out, Jesus said, "Now the Son of Man has been glorified, and God has been glorified in him. 13.32. If God has been glorified in him, God will also glorify him in himself, and he will glorify him immediately.
26. Clement of Alexandria, Excerpts From Theodotus, 16 (2nd cent. CE - 3rd cent. CE)

16. Now the Dove also appeared as a body when it made its descent upon the flesh of the Logos – the Dove, which some call the Holy Spirit, but the followers of Basilides call the Servant, while the followers of Valentinus call it the Spirit of the Father's thought.
27. Irenaeus, Refutation of All Heresies, 1.23, 1.26 (2nd cent. CE - 3rd cent. CE)

1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
28. Philostratus The Athenian, On Heroes, 53.4 (2nd cent. CE - missingth cent. CE)

29. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

20a. תוקפו של בועז ענוותנותו של פלטי בן ליש כדאמרן,אמר רבי יוחנן מאי דכתיב (משלי לא, כט) רבות בנות עשו חיל ואת עלית על כולנה רבות בנות עשו חיל זה יוסף ובועז ואת עלית על כולנה זה פלטי בן ליש,אמר רבי שמואל בר נחמן אמר רבי יונתן מאי דכתיב (משלי לא, ל) שקר החן והבל היופי שקר החן זה יוסף והבל היופי זה בועז יראת ה' היא תתהלל זה פלטי בן ליש,דבר אחר שקר החן זה דורו של משה והבל היופי זה דורו של יהושע יראת ה' היא תתהלל זה דורו של חזקיה,דבר אחר שקר החן זה דורו של משה ויהושע והבל היופי זה דורו של חזקיה יראת ה' היא תתהלל זה דורו של ר' יהודה ברבי אילעאי אמרו עליו על רבי יהודה ברבי אילעאי שהיו ששה תלמידים מתכסין בטלית אחת ועוסקין בתורה:, big strongמתני׳ /strong /big מת לו מת אינו יוצא מפתח פלטרין שלו רבי יהודה אומר אם רוצה לצאת אחר המיטה יוצא שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה א"ל לא היה הדבר אלא לפייס את העם וכשמברין אותו כל העם מסובין על הארץ והוא מיסב על הדרגש:, big strongגמ׳ /strong /big תנו רבנן מקום שנהגו נשים לצאת אחר המיטה יוצאות לפני המיטה יוצאות ר' יהודה אומר לעולם נשים לפני המיטה יוצאות שכן מצינו בדוד שיצא אחר מיטתו של אבנר שנאמר (שמואל ב ג, לא) והמלך דוד הולך אחר המיטה,אמרו לו לא היה הדבר אלא לפייס את העם ונתפייסו שהיה דוד יוצא מבין האנשים ונכנס לבין הנשים ויצא מבין הנשים ונכנס לבין האנשים שנאמר (שמואל ב ג, לז) וידעו כל העם וכל ישראל כי לא היתה מהמלך להמית את אבנר,דרש רבא מאי דכתיב (שמואל ב ג, לה) ויבא כל העם להברות את דוד כתיב להכרות וקרינן להברות בתחלה להכרותו ולבסוף להברותו,אמר רב יהודה אמר רב מפני מה נענש אבנר מפני שהיה לו למחות בשאול ולא מיחה ר' יצחק אמר מיחה ולא נענה ושניהן מקרא אחד דרשו (שמואל ב ג, לג) ויקונן המלך אל אבנר ויאמר הכמות נבל ימות אבנר ידיך לא אסורות ורגליך לא לנחשתים הוגשו,מאן דאמר לא מיחה הכי קאמר ידיך לא אסורות ורגליך לא לנחשתים הוגשו מאי טעמא לא מחית (שמואל ב ג, לד) כנפול לפני בני עולה נפלת ומ"ד מיחה ולא נענה איתמהויי מתמה הכמות נבל ימות ידיך לא אסורות ורגליך לא לנחשתים מכדי מחויי מחית מ"ט כנפול לפני בני עולה נפלת,למאן דאמר מיחה מ"ט איענש א"ר נחמן (ברבי) יצחק ששהא מלכות בית דוד שתי שנים ומחצה:,וכשמברין אותו כו': מאי דרגש אמר עולא ערסא דגדא א"ל רבנן לעולא מי איכא מידי דעד האידנא לא אותביניה והשתא מותבינן ליה,מתקיף לה רבא מאי קושיא דילמא מידי דהוה אאכילה ושתיה דעד האידנא לא אכילניה ולא אשקיניה השתא קא מוכלינן ליה וקא משקינן ליה אלא אי קשיא הא קשיא דרגש אינו צריך לכפותו אלא זוקפו ואי ס"ד ערסא דגדא אמאי אינו צריך לכפותו והתניא הכופה את מטתו לא מטתו בלבד הוא כופה אלא כל מטות שיש לו בתוך ביתו הוא כופה,מאי קושיא דילמא מידי דהוה אמטה מיוחדת לכלים דקתני אם היתה מיוחדת לכלים אינו צריך לכפותה אלא אי קשיא הא קשיא רשב"ג אומר דרגש מתיר קרביטין והוא נופל מאיליו ואי סלקא דעתך ערסא דגדא קרביטין מי אית ליה,אלא כי אתא רבין אמר אמר לי ההוא מרבנן ורב תחליפא שמיה דהוה שכיח בשוקא דגילדאי ואמר ליה מאי דרגש ערסא דצלא א"ר ירמיה א"ר יוחנן דרגש 20a. bBoaz’s poweris the bhumility of Palti, son of Laish, as we said,for he conquered his desire not only for one night, as Boaz did, but for many nights, bRabbi Yoḥa says: Whatis the meaning of that bwhich is written: “Many daughters have done valiantly, but you excel above them all”(Proverbs 31:29)? b“Many daughters have done valiantly”; thisis a reference to bJoseph and Boaz. “But you excel above them all”; thisis a reference to bPalti, son of Laish,who exceeded Joseph and Boaz in restraint, as discussed above., bRabbi Shmuel bar Naḥman saysthat bRabbi Yonatan says: Whatis the meaning of that bwhich is written: “Grace is deceitful, and beauty is vain,but a woman who fears the Lord, she shall be praised” (Proverbs 31:30). b“Grace is deceitful”; thisis a reference to bJoseph. “And beauty is vain”; thisis a reference to bBoaz. “Who fears the Lord, she shall be praised”; thisis a reference to bPalti, son of Laish,who did not sin with Michal. Although the behavior of Joseph and Boaz is commendable, it is “deceitful” and “vain” relative to that of Palti ben Laish., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses. “And beauty is vain”; thisis a reference to bthe generation of Joshua. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Hezekiah.Although the studying of Torah during the generations of Moses and Joshua was commendable, it was “deceitful” and “vain” relative to that of the generation of Hezekiah, during which the people studied Torah assiduously, despite the suffering caused by of war and foreign rule., bAlternatively: “Grace is deceitful”; thisis a reference to bthe generation of Moses and Joshua. “And beauty is vain”; thisis a reference to bthe generation of Hezekiah. “Who fears the Lord, she shall be praised”; thisis a reference to bthe generation of Rabbi Yehuda, son of Rabbi Ilai,who lived after the decrees of Hadrian, when the people were impoverished and oppressed. bIt was said about Rabbi Yehuda, son of Rabbi Ilai, that sixof his bstudents would cover themselves with one garment,due to their poverty, bandnevertheless they would bengage in Torahstudy. Although the studying of Torah during the generations of Moses, Joshua, and Hezekiah was commendable, it was “deceitful” and “vain” relative to that of the people in the generation of Rabbi Yehuda, son of Rabbi Ilai, who studied Torah despite their hardships., strongMISHNA: /strong If a relative bofthe king bdies, he does not emerge from the entrance of his palace [ ipalterin /i],as it does not befit one of his stature to accompany the deceased. bRabbi Yehuda says: If he wishes to follow the bier, he followsit, bas that is what we foundwith regard btoKing bDavid, who followed the bier of Abner. As it is stated: “And King David followed the bier”(II Samuel 3:31). The Sages bsaid toRabbi Yehuda: bThe matter was only to appease the people,so that they should not suspect David of ordering Abner’s death. bAnd whenthe people bcomfortthe king with the meal of comfort, ball the people recline on the ground, and he reclines on the idargash /i. /b, strongGEMARA: /strong bThe Sages taughtin a ibaraita /i: In ba place where women were accustomed to follow the bier, they would followit, and the men would walk in front of the bier, and if the women were accustomed to walk bin front of the bier, they would goin front of it. bRabbi Yehuda says: Women always go in front of the bier, as that is what we found with regard toKing bDavid, who followed the bier of Abner, as it is stated: “And King David followed the bier,”and presumably David did not go among the women.,The Sages bsaid to him: The matter was only to appease the people, and they were appeased. As David would go out from among the men and go in among the women, and went out from among the women and went in among the men, as it is stated: “So all the people and all Israel understoodthat day bthat it was not from the king to slay Abner,son of Ner” (II Samuel 3:37)., bRava interpreteda verse bhomiletically: Whatis the meaning of that bwhich is written: “And all the people came to comfort David”(II Samuel 3:35)? bIt is written: “To destroy [ ilehakhrot /i],” and we read: “To comfort [ ilehavrot /i],”meaning, bin the beginningthey wanted bto destroy him,as they suspected him of ordering Abner’s assassination, band ultimately,when they saw that he was truly mourning, they decided bto comfort him. /b, bRav Yehuda saysthat bRav says: For whatreason bwas Abner punishedby being killed? It is bbecause he should have protested to Saulabout the killing of the priests of Nob (see I Samuel 22:17–19), bbut he did not protest. Rabbi Yitzḥak says: He did protest,so that is not the reason for his death, bbut he was not answered. And both ofthese Sages binterpreted one verse: “And the king lamented for Abner, and said: Should Abner die as a churl dies? Your hands were not bound, nor your feet put into fetters;as a man falls before the children of iniquity, so did you fall” (II Samuel 3:33–34).,The Gemara explains how each Sage understands the verse: bThe one who says he did not protestexplains that bthisis what the verse bis saying:As b“your hands were not bound, nor your feet put into fetters,” what is the reason you did not protestagainst Saul? Therefore, since you could have protested but did not, then b“as a man falls before the children of iniquity, so did you fall.” And the one who says he protested and was not answeredexplains that this is what the verse is saying: David bwondered: “ShouldAbner bdie as a churl dies? Your hands were not bound, nor your feet put into fetters,” since you protestedat the right time. Since that is the case, bwhat is the reasonthat b“as a man falls before the children of iniquity, so did you fall”? /b,The Gemara asks: bAccording to the one who saysthat Abner bprotested, what is the reason he was punishedwith this death? bRav Naḥman, son of Rabbi Yitzḥak, says:It is bbecause he delayed the kingdom of the house of David two and a half years,by supporting the kingdom of Ish-bosheth, the son of Saul, for this period of time.,§ The mishna teaches: bAnd when they comfortthe king with the meal of comfort, he reclines on the idargash /i. The Gemara asks: bWhatis ba idargash /i? Ulla says: A bed of fortune,which would be designated in houses for decoration and for good fortune, and no one would sit on it. bThe Sages said to Ulla: Is there anythingwhich buntil now we did not authorize one to siton, bbut now,in his time of mourning, bwe seat himon it?, bRava objects to thisquestion: bWhat is the difficultyin this? bPerhapssitting on the idargashis bjust as it is with eating and drinking. As until now, we did not feed him nor give him drink,but bnow,in his time of mourning, bwe feed him and give him drink,in the meal of comfort. bRather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: Concerning ba idargash /i,the mourner bis not required to overturn itduring mourning. bRather, he stands it upon its side. bAnd if it enters your mindto say that this is ba bed of fortune, why is he not required to overturn it? But isn’t it taughtin a ibaraita /i: With regard to bone who overturns his bedduring mourning, bnot only does he overturns hisown bbed, but rather he overturns all the beds he has in his house? /b,The Gemara responds: bWhat is the difficultyin this? bPerhapsthe lack of requirement to overturn the idargashis bjust as it is with a bedthat is bdesignated forthe storage of bgarments,and not for sleeping, bas it is taughtin a ibaraita /i: bIf it was designated forthe storage of bgarmentsand not for people to lie down on, bhe is not required to overturn it. Rather, ifit bis difficult, this iswhat is bdifficult,as it is taught in a ibaraita /i: bRabban Shimon ben Gamliel says:One is not required to overturn ba idargash /i.Rather, the mourner bloosens the straps [ ikarvitin /i] and it falls on its own. And if it enters your mindto say that this is ba bed of fortune, doessuch a bed bhave straps? /b, bRather, when Ravin came he said: One of the Sages said to me, and Rav Taḥlifais bhis name, that he was often in the market of the leather workers, and he said to him: Whatis the meaning of idargash /i? A leather bed. Rabbi Yirmeya saysthat bRabbi Yoḥa says:The difference between a bed and a idargashis this: bA idargash/b
30. Augustine, The City of God, 14 (4th cent. CE - 5th cent. CE)

31. Anon., 2 Enoch, 30.16

32. Epigraphy, Ig, 4.203



Subjects of this text:

subject book bibliographic info
adam and eve,in geneology of error Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
affect Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
afterlife Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 221, 274
angelic sin,as epistemological transgression Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
apollodorus Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201
apollos Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 322, 325
apostles Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
appearance Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
associations/collegia Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 4
augustine Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
authority Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
baptism,corporate implications Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism,en christō Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 325; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
baptism for the dead Nasrallah (2019), Archaeology and the Letters of Paul, 171, 173
baptism of jesus,gospel accounts as theological interpretations Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism of jesus,problematic nature Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism of jesus,relation to john the baptist Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism of jesus,sui generis Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism of jesus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
baptism of john Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 322, 325
baptism spirit and Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 322, 325
birth Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
body,bodies Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
book of the watchers,polysemy of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
bultmann,rudolf Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
charges against,at corinth Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 322, 325
cicero Nasrallah (2019), Archaeology and the Letters of Paul, 171
circumcision Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
citizenship,loss of roman Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
conceptual blending Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 197, 222, 223, 224, 225, 226, 227, 243, 244
conzelmann,hans Nasrallah (2019), Archaeology and the Letters of Paul, 171
corinth,dead,rituals for Nasrallah (2019), Archaeology and the Letters of Paul, 173
corinth,grief Nasrallah (2019), Archaeology and the Letters of Paul, 171, 173
corinthian assembly,correspondence Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
covenant Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
creation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
creator Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
cross Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
crucifixion Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
cynic-stoic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
davis,thomas,baptism for Nasrallah (2019), Archaeology and the Letters of Paul, 171, 173
dead,death Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
deity,visual depictions of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
diatribe,style Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
dionysus/dionysiac mysteries Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8, 198, 201, 204
divine-human relationships Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8, 196, 274
dying and rising (or death and resurrection) Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 243
eleusis/eleusinian mysteries Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 208
enochic literature,authority of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
ephesus Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
eschatology Nasrallah (2019), Archaeology and the Letters of Paul, 173
euripides Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201; Nasrallah (2019), Archaeology and the Letters of Paul, 171
experience/experiential Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 4, 204, 210, 221, 226, 244
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
first day of the week Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
funeral/funerary Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 197, 200, 204, 210, 219, 221, 222, 223, 225, 226, 227, 243
genesis,and book of the watchers Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
genesis,and etiologies of sin and evil Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
grace,response to deSilva (2022), Ephesians, 185
grief (lupē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
heresy Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
herodotus Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 219
honor and dishonor deSilva (2022), Ephesians, 185
hortatory Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
imperative,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
impurity,in christ, deSilva (2022), Ephesians, 185
intra-human (or social) relationships Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8, 196, 274
isis/isis mysteries Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8, 201
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
karpime babbia Nasrallah (2019), Archaeology and the Letters of Paul, 171
knowledge,revealed Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
law,roman Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
law Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
literary production Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
liturgical language deSilva (2022), Ephesians, 185
lord’s supper Nasrallah (2019), Archaeology and the Letters of Paul, 171
marriage,avoiding Nasrallah (2019), Archaeology and the Letters of Paul, 171
mary Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
medea Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
melikertes-palaimon Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 197, 200, 201, 204, 208, 210, 222, 223, 224, 225, 226
miracles Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
mysticism/mystical Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 204
ovid Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201
papias of hierapolis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
paul,and passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
paul,baptismal theology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
paul,prayers of deSilva (2022), Ephesians, 185
paul Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
pausanias Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63; Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 201, 204
peter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
philosophy/philosophical Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 200
philostratus Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 204
plato Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 198, 219
power Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
prophets Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
purification/purity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 154, 208, 221, 274
rabbis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
religious virtuosity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8
resurrection Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 196, 197, 200, 219, 243, 244; Nasrallah (2019), Archaeology and the Letters of Paul, 173
rhetoric,questions Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
ritual Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 63
ritual innovation Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8, 198, 227, 243
ritual messages (self-referential and canonical messages) Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 8
rome Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
satan Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
second temple jewish Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
sin,doctrine of original Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
stoicism,diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
stoicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 42
tertullian Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 164, 199
textual transmission,premodern Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
thought,en christō Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 552
torah,and enochic literature Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
torah,authority of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
twelve Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
wisdom Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 325; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130
women' Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 130