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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 15.35-15.57


Ἀλλὰ ἐρεῖ τις Πῶς ἐγείρονται οἱ νεκροί, ποίῳ δὲ σώματι ἔρχονται;But someone will say, "Howare the dead raised?" and, "With what kind of body do they come?


ἄφρων, σὺ ὃ σπείρεις οὐ ζωοποιεῖται ἐὰν μὴ ἀποθάνῃ·You foolish one, that which you yourself sow is not made aliveunless it dies.


καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind.


ὁ δὲ θεὸς δίδωσιν αὐτῷ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα.But God gives it a body even as it pleased him, and to eachseed a body of its own.


οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων.All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds.


καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial.


ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων, ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.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.


οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν.So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption.


σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ· σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power.


σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. Εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody.


οὕτως καὶ γέγραπταιἘγένετο ὁ πρῶτος ἄνθρωπος Ἀδὰμ εἰς ψυχὴν ζῶσαν·ὁ ἔσχατος Ἀδὰμ εἰς πνεῦμα ζωοποιοῦν.So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit.


ἀλλʼ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν. ὁ πρῶτοςἄνθρωπος ἐκ γῆς ΧοϊκόςHowever thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual.


ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.The first man is of the earth, made ofdust. The second man is the Lord from heaven.


οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·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.


καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.As we haveborne the image of those made of dust, let's also bear the image of theheavenly.


Τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.


ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα πάντες δὲ ἀλλαγησόμεθαBehold, I tell you a mystery. We will not all sleep, but wewill all be changed


ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.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.


δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.For thiscorruptible must put on incorruption, and this mortal must put onimmortality.


ὅταν δὲ τὸ θνητὸν τοῦτο ἐνδύσηται [τὴν] ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος Κατεπόθη ὁ θάνατος εἰς νῖκος.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.


ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;Death, where is your sting?Hades, where is your victory?


τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·The sting of death is sin, and the power of sin is the law.


τῷ δὲ θεῷ χάρις τῷ διδόντι ἡμῖντὸ νῖκοςδιὰ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.But thanks be to God, who gives us the victory through our LordJesus Christ.


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

43 results
1. Hebrew Bible, Esther, 8.11 (9th cent. BCE - 3rd cent. BCE)

8.11. אֲשֶׁר נָתַן הַמֶּלֶךְ לַיְּהוּדִים אֲשֶׁר בְּכָל־עִיר־וָעִיר לְהִקָּהֵל וְלַעֲמֹד עַל־נַפְשָׁם לְהַשְׁמִיד וְלַהֲרֹג וּלְאַבֵּד אֶת־כָּל־חֵיל עַם וּמְדִינָה הַצָּרִים אֹתָם טַף וְנָשִׁים וּשְׁלָלָם לָבוֹז׃ 8.11. that the king had granted the Jews that were in every city to gather themselves together, and to stand for their life, to destroy, and to slay, and to cause to perish, all the forces of the people and province that would assault them, their little ones and women, and to take the spoil of them for a prey,"
2. Hebrew Bible, Genesis, 1.23, 2.7, 3.15, 3.22 (9th cent. BCE - 3rd cent. BCE)

1.23. וַיְהִי־עֶרֶב וַיְהִי־בֹקֶר יוֹם חֲמִישִׁי׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 3.15. וְאֵיבָה אָשִׁית בֵּינְךָ וּבֵין הָאִשָּׁה וּבֵין זַרְעֲךָ וּבֵין זַרְעָהּ הוּא יְשׁוּפְךָ רֹאשׁ וְאַתָּה תְּשׁוּפֶנּוּ עָקֵב׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 1.23. And there was evening and there was morning, a fifth day." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 3.15. And I will put enmity between thee and the woman, and between thy seed and her seed; they shall bruise thy head, and thou shalt bruise their heel.’" 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’"
3. Hebrew Bible, Job, 33.19 (9th cent. BCE - 3rd cent. BCE)

33.19. וְהוּכַח בְּמַכְאוֹב עַל־מִשְׁכָּבוֹ וריב [וְרוֹב] עֲצָמָיו אֵתָן׃ 33.19. He is chastened also with pain upon his bed, And all his bones grow stiff;"
4. Hebrew Bible, Proverbs, 3.7 (9th cent. BCE - 3rd cent. BCE)

3.7. אַל־תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת־יְהוָה וְסוּר מֵרָע׃ 3.7. Be not wise in thine own eyes; Fear the LORD, and depart from evil;"
5. Hebrew Bible, Psalms, 120.7 (9th cent. BCE - 3rd cent. BCE)

120.7. אֲ‍נִי־שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה׃ 120.7. I am all peace; But when I speak, they are for war."
6. Hebrew Bible, Isaiah, 26.19 (8th cent. BCE - 5th cent. BCE)

26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 26.19. Thy dead shall live, my dead bodies shall arise— Awake and sing, ye that dwell in the dust— For Thy dew is as the dew of light, And the earth shall bring to life the shades."
7. Hebrew Bible, Ezekiel, 37 (6th cent. BCE - 5th cent. BCE)

8. Hebrew Bible, Ezra, 10.3 (5th cent. BCE - 4th cent. BCE)

10.3. וּמִבְּנֵי פַּחַת מוֹאָב עַדְנָא וּכְלָל בְּנָיָה מַעֲשֵׂיָה מַתַּנְיָה בְצַלְאֵל וּבִנּוּי וּמְנַשֶּׁה׃ 10.3. וְעַתָּה נִכְרָת־בְּרִית לֵאלֹהֵינוּ לְהוֹצִיא כָל־נָשִׁים וְהַנּוֹלָד מֵהֶם בַּעֲצַת אֲדֹנָי וְהַחֲרֵדִים בְּמִצְוַת אֱלֹהֵינוּ וְכַתּוֹרָה יֵעָשֶׂה׃ 10.3. Now therefore let us make a covet with our God to put away all the wives, and such as are born of them, according to the counsel of the LORD, and of those that tremble at the commandment of our God; and let it be done according to the law."
9. Anon., 1 Enoch, 6.1-6.2, 12.1-12.2, 51.1 (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. 51.1. And in those days shall the earth also give back that which has been entrusted to it, And Sheol also shall give back that which it has received, And hell shall give back that which it owes. 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
10. 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
11. Dead Sea Scrolls, Community Rule, 4.11-4.26 (2nd cent. BCE - 1st cent. CE)

12. Hebrew Bible, Daniel, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)

12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
13. 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.
14. Philo of Alexandria, On The Creation of The World, 135-140, 69-71, 134 (1st cent. BCE - missingth cent. CE)

134. After this, Moses says that "God made man, having taken clay from the earth, and he breathed into his face the breath of life." And by this expression he shows most clearly that there is a vast difference between man as generated now, and the first man who was made according to the image of God. For man as formed now is perceptible to the external senses, partaking of qualities, consisting of body and soul, man or woman, by nature mortal. But man, made according to the image of God, was an idea, or a genus, or a seal, perceptible only by the intellect, incorporeal, neither male nor female, imperishable by nature.
15. Philo of Alexandria, On The Sacrifices of Cain And Abel, 6-8, 5 (1st cent. BCE - missingth cent. CE)

5. God therefore having added the good doctrine, that is Abel, to the soul, took away from it evil doctrine, that is Cain: for Abraham also, leaving mortal things, "is added to the people of God," having received immortality, and having become equal to the angels; for the angels are the host of God, being incorporeal and happy souls. And in the same manner Jacob, the practiser of virtue, is added to the better one, because he had quitted the worse.
16. Philo of Alexandria, On The Life of Moses, 2.288 (1st cent. BCE - missingth cent. CE)

2.288. And some time afterwards, when he was about to depart from hence to heaven, to take up his abode there, and leaving this mortal life to become immortal, having been summoned by the Father, who now changed him, having previously been a double being, composed of soul and body, into the nature of a single body, transforming him wholly and entirely into a most sun-like mind; he then, being wholly possessed by inspiration, does not seem any longer to have prophesied comprehensively to the whole nation altogether, but to have predicted to each tribe separately what would happen to each of them, and to their future generations, some of which things have already come to pass, and some are still expected, because the accomplishment of those predictions which have been fulfilled is the clearest testimony to the future.
17. Philo of Alexandria, Allegorical Interpretation, 1.31-1.32 (1st cent. BCE - missingth cent. CE)

1.31. And God created man, taking a lump of clay from the earth, and breathed into his face the breath of life: and man became a living soul." The races of men are twofold; for one is the heavenly man, and the other the earthly man. Now the heavenly man, as being born in the image of God, has no participation in any corruptible or earthlike essence. But the earthly man is made of loose material, which he calls a lump of clay. On which account he says, not that the heavenly man was made, but that he was fashioned according to the image of God; but the earthly man he calls a thing made, and not begotten by the maker. 1.32. And we must consider that the man who was formed of earth, means the mind which is to be infused into the body, but which has not yet been so infused. And this mind would be really earthly and corruptible, if it were not that God had breathed into it the spirit of genuine life; for then it "exists," and is no longer made into a soul; and its soul is not inactive, and incapable of proper formation, but a really intellectual and living one. "For man," says Moses, "became a living soul." XIII.
18. Anon., 2 Baruch, 50.2 (1st cent. CE - 2nd cent. CE)

19. New Testament, 1 John, 2.7-2.8 (1st cent. CE - 1st cent. CE)

2.7. Brothers, I write no new commandment to you, but an old commandment which you had from the beginning. The old commandment is the word which you heard from the beginning. 2.8. Again, I write a new commandment to you, which is true in him and in you; because the darkness is passing away, and the true light already shines.
20. New Testament, 1 Corinthians, 1.18-1.19, 2.6-2.10, 3.11-3.15, 4.5, 4.8-4.9, 5.5, 6.13-6.20, 7.26, 7.29, 7.31, 10.2, 10.11, 11.3-11.8, 11.27-11.30, 12.12-12.27, 14.4, 15.2-15.34, 15.36-15.58, 16.5-16.6, 16.8 (1st cent. CE - 1st cent. CE)

1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.11. For no one can lay any other foundation than that which hasbeen laid, which is Jesus Christ. 3.12. But if anyone builds on thefoundation with gold, silver, costly stones, wood, hay, or stubble; 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 3.14. If any man's work remains which hebuilt on it, he will receive a reward. 3.15. If any man's work isburned, he will suffer loss, but he himself will be saved, but asthrough fire. 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you. 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. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. 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. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 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 15.4. that he was buried, that he wasraised on the third day according 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. 15.15. Yes, weare found false witnesses of God, because we testified about God thathe raised up Christ, whom he didn't raise up, if it is so that the deadare not raised. 15.16. For if the dead aren't raised, neither hasChrist been raised. 15.17. If Christ has not been raised, your faithis vain; you are still in your sins. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. 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. 15.29. Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead? 15.30. 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. 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 16.5. But I will come to you when I have passed throughMacedonia, for I am passing through Macedonia. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.8. But I will stay at Ephesus until Pentecost
21. New Testament, 1 Thessalonians, 4.13-4.18, 5.1, 5.23 (1st cent. CE - 1st cent. CE)

4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
22. New Testament, 2 Corinthians, 1.12, 1.14, 2.15, 3.16, 3.18, 4, 4.3, 4.6, 4.7-5.10, 4.10, 4.13, 4.14, 4.16-5.10, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.17, 6.14, 11.7, 11.8, 11.9, 11.10, 11.11, 12.2, 12.14, 12.15, 12.16, 12.17 (1st cent. CE - 1st cent. CE)

23. New Testament, 2 Thessalonians, 1.6-1.10 (1st cent. CE - 1st cent. CE)

1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
24. New Testament, Acts, 22.6-22.9 (1st cent. CE - 2nd cent. CE)

22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me.
25. New Testament, Colossians, 3.9-3.10 (1st cent. CE - 1st cent. CE)

3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator
26. New Testament, Ephesians, 4.22-4.24 (1st cent. CE - 1st cent. CE)

4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
27. New Testament, Galatians, 1.16, 2.19, 3.28, 4.1-4.7, 5.21 (1st cent. CE - 1st cent. CE)

1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.19. For I, through the law, died to the law,that I might live to God. 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. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.
28. New Testament, Philippians, 1.21-1.26, 1.28, 2.10, 3.10, 3.20-3.21 (1st cent. CE - 1st cent. CE)

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. 1.24. Yet, to remain in the flesh is more needful for your sake. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith 1.26. that your rejoicing may abound in Christ Jesus in me through my presence with you again. 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
29. New Testament, Romans, 1.3-1.4, 1.19-1.23, 2.7, 5.12, 6.4-6.6, 6.8, 6.11, 6.23, 8.8-8.9, 8.17, 8.29-8.30, 15.12 (1st cent. CE - 1st cent. CE)

1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.19. because that which is known of God is revealed in them, for God revealed it to them. 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. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 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. 6.4. 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. 6.8. But if we died with Christ, we believe that we will also live with him; 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 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. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope.
30. New Testament, John, 5.28-5.29 (1st cent. CE - 1st cent. CE)

5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
31. New Testament, Luke, 6.43, 12.22-12.31 (1st cent. CE - 1st cent. CE)

6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 12.22. He said to his disciples, "Therefore I tell you, don't be anxious for your life, what you will eat, nor yet for your body, what you will wear. 12.23. Life is more than food, and the body is more than clothing. 12.24. Consider the ravens: they don't sow, they don't reap, they have no warehouse or barn, and God feeds them. How much more valuable are you than birds! 12.25. Which of you by being anxious can add a cubit to his height? 12.26. If then you aren't able to do even the least things, why are you anxious about the rest? 12.27. Consider the lilies, how they grow. They don't toil, neither do they spin; yet I tell you, even Solomon in all his glory was not arrayed like one of these. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 12.30. For the nations of the world seek after all of these things, but your Father knows that you need these things. 12.31. But seek God's Kingdom, and all these things will be added to you.
32. New Testament, Matthew, 6.25-6.33, 27.51-27.53 (1st cent. CE - 1st cent. CE)

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. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 27.53. and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.
33. Ps.-Philo, Biblical Antiquities, 3.10 (1st cent. CE - 2nd cent. CE)

34. Seneca The Younger, Letters, 42.1 (1st cent. CE - 1st cent. CE)

35. Irenaeus, Refutation of All Heresies, 5.10.2, 5.31.1, 5.33 (2nd cent. CE - 3rd cent. CE)

36. Tertullian, On The Resurrection of The Flesh, 49, 48 (2nd cent. CE - 3rd cent. CE)

48. But flesh and blood, you say, cannot inherit the kingdom of God. 1 Corinthians 15:50 We are quite aware that this too is written; but although our opponents place it in the front of the battle, we have intentionally reserved the objection until now, in order that we may in our last assault overthrow it, after we have removed out of the way all the questions which are auxiliary to it. However, they must contrive to recall to their mind even now our preceding arguments, in order that the occasion which originally suggested this passage may assist our judgment in arriving at its meaning. The apostle, as I take it, having set forth for the Corinthians the details of their church discipline, had summed up the substance of his own gospel, and of their belief in an exposition of the Lord's death and resurrection, for the purpose of deducing therefrom the rule of our hope, and the groundwork thereof. Accordingly he subjoins this statement: Now if Christ be preached that He rose from the dead, how say some among you that there is no resurrection of the dead? If there be no resurrection of the dead, then Christ is not risen: and if Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and we are found false witnesses of God; because we have testified of God that He raised up Christ, whom He raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised: and if Christ be not raised, your faith is vain, because you are yet in your sins, and they which have fallen asleep in Christ are perished. 1 Corinthians 15:12-18 Now, what is the point which he evidently labours hard to make us believe throughout this passage? The resurrection of the dead, you say, which was denied: he certainly wished it to be believed on the strength of the example which he adduced - the Lord's resurrection. Certainly, you say. Well now, is an example borrowed from different circumstances, or from like ones? From like ones, by all means, is your answer. How then did Christ rise again? In the flesh, or not? No doubt, since you are told that He died according to the Scriptures, and that He was buried according to the Scriptures, no otherwise than in the flesh, you will also allow that it was in the flesh that He was raised from the dead. For the very same body which fell in death, and which lay in the sepulchre, did also rise again; (and it was) not so much Christ in the flesh, as the flesh in Christ. If, therefore, we are to rise again after the example of Christ, who rose in the flesh, we shall certainly not rise according to that example, unless we also shall ourselves rise again in the flesh. For, he says, since by man came death, by man came also the resurrection of the dead. (This he says) in order, on the one hand, to distinguish the two authors - Adam of death, Christ of resurrection; and, on the other hand, to make the resurrection operate on the same substance as the death, by comparing the authors themselves under the designation man. For if as in Adam all die, even so in Christ shall all be made alive, 1 Corinthians 15:22 their vivification in Christ must be in the flesh, since it is in the flesh that arises their death in Adam. But every man in his own order, because of course it will be also every man in his own body. For the order will be arranged severally, on account of the individual merits. Now, as the merits must be ascribed to the body, it must needs follow that the order also should be arranged in respect of the bodies, that it may be in relation to their merits. But inasmuch as some are also baptized for the dead, we will see whether there be a good reason for this. Now it is certain that they adopted this (practice) with such a presumption as made them suppose that the vicarious baptism (in question) would be beneficial to the flesh of another in anticipation of the resurrection; for unless it were a bodily resur rection, there would be no pledge secured by this process of a corporeal baptism. Why are they then baptized for the dead, he asks, unless the bodies rise again which are thus baptized? For it is not the soul which is sanctified by the baptismal bath: its sanctification comes from the answer. 1 Peter 3:21 And why, he inquires, stand we in jeopardy every hour? 1 Corinthians 15:30 - meaning, of course, through the flesh. I die daily, (says he); that is, undoubtedly, in the perils of the body, in which he even fought with beasts at Ephesus, - even with those beasts which caused him such peril and trouble in Asia, to which he alludes in his second epistle to the same church of Corinth: For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed above measure, above strength, insomuch that we despaired even of life. 2 Corinthians 1:8 Now, if I mistake not, he enumerates all these particulars in order that in his unwillingness to have his conflicts in the flesh supposed to be useless, he may induce an unfaltering belief in the resurrection of the flesh. For useless must that conflict be deemed (which is sustained in a body) for which no resurrection is in prospect. But some man will say, How are the dead to be raised? And with what body will they come? 1 Corinthians 15:35 Now here he discusses the qualities of bodies, whether it be the very same, or different ones, which men are to resume. Since, however, such a question as this must be regarded as a subsequent one, it will in passing be enough for us that the resurrection is determined to be a bodily one even from this, that it is about the quality of bodies that the inquiry arises.
37. 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
38. Nag Hammadi, The Gospel of Philip, 57.9-57.19 (3rd cent. CE - 3rd cent. CE)

39. Nag Hammadi, The Tripartite Tractate, 119, 118 (3rd cent. CE - 3rd cent. CE)

40. Augustine, The City of God, 14 (4th cent. CE - 5th cent. CE)

41. Gregory of Nyssa, Dialogus De Anima Et Resurrectione, 109.11-109.13 (4th cent. CE - 4th cent. CE)

42. Anon., 2 Enoch, 30.16

43. Anon., 4 Ezra, 7.32

7.32. And the earth shall give up those who are asleep in it, and the dust those who dwell silently in it; and the chambers shall give up the souls which have been committed to them.


Subjects of this text:

subject book bibliographic info
adam,body Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30, 31
adam Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 40; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 125, 157; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
adam and eve,in geneology of error Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
afterlife Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 296
alienation,language of Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 170
angel Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
angelic sin,as epistemological transgression Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
animals Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 90
anthropology Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
apocalypse,apocalyptic,apocalypticism,apocalypticist Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
apocalypses Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 125
apocalypticism,and cosmology Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26, 31
apocalypticism,and philosophy Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 17, 219
appearances Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 125, 170
aristotelian Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 113, 126
aristotle Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
ascetic Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 187, 204
asher,j. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218, 219, 221
audience Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
augustine Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
baptism for the dead Nasrallah (2019), Archaeology and the Letters of Paul, 174
betz,h. d. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218
body,bodies Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
body,bodily Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
body/bodily Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
body Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 296; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 170
book of the watchers,polysemy of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
brahms,j. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
christ,and pneuma Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30
christ,as last adam Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30, 31
chrysippus Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218, 221
cleanthes Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
conflagration (ekpyrosis),in early christianity Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
conflagration (ekpyrosis),in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 36
conversion Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
coptic language Damm (2018), Religions and Education in Antiquity, 183
corinth,dead,rituals for Nasrallah (2019), Archaeology and the Letters of Paul, 174
corinth,grief Nasrallah (2019), Archaeology and the Letters of Paul, 174
cosmic christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
cosmic deity Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
davis,thomas,baptism for Nasrallah (2019), Archaeology and the Letters of Paul, 174
day,judgment,of Levison (2023), The Greek Life of Adam and Eve. 402
day,resurrection,of Levison (2023), The Greek Life of Adam and Eve. 402
death Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 296; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399
dichotomies,apocalyptic versus philosophical Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 17
dichotomies,jewish versus christian Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 17
dichotomies,jewish versus greco-roman Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 17
dichotomies,natural versus supernatural Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
disease and pain Levison (2023), The Greek Life of Adam and Eve. 402
early high christology Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
education,absence of Damm (2018), Religions and Education in Antiquity, 183
education,coptic Damm (2018), Religions and Education in Antiquity, 183
education,jesus and Damm (2018), Religions and Education in Antiquity, 183
education,late ancient christianity and Damm (2018), Religions and Education in Antiquity, 183
enochic literature,authority of Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
eschatology,day of the lord Nasrallah (2019), Archaeology and the Letters of Paul, 174
eschatology Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 170; Nasrallah (2019), Archaeology and the Letters of Paul, 174
eternity,of world Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76
ethnicity/ethnic Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 190
eve,lament of Levison (2023), The Greek Life of Adam and Eve. 402
experience/experiential Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 190
eye Levison (2023), The Greek Life of Adam and Eve. 737; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
fear of god Levison (2023), The Greek Life of Adam and Eve. 737
flesh,adam,from Levison (2023), The Greek Life of Adam and Eve. 402
fruit Levison (2023), The Greek Life of Adam and Eve. 737
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
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
glory Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
gnosticism/gnostic christianity Damm (2018), Religions and Education in Antiquity, 183
god,promise of Levison (2023), The Greek Life of Adam and Eve. 737
gospel of thomas,omissions in Damm (2018), Religions and Education in Antiquity, 183
gospel of thomas Damm (2018), Religions and Education in Antiquity, 183
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
greek language Damm (2018), Religions and Education in Antiquity, 183
gunkel,h. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
hahm,d. e. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
handel,g. f. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
head Levison (2023), The Greek Life of Adam and Eve. 737
heart,evil Levison (2023), The Greek Life of Adam and Eve. 402
heart Levison (2023), The Greek Life of Adam and Eve. 402; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
heaven Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
hippocratic writings Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
holiness Levison (2023), The Greek Life of Adam and Eve. 402
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
horsley,r. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
immortal,immortality Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
immortal Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
intra-human (or social) relationships Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 190
jesus Damm (2018), Religions and Education in Antiquity, 183; Levison (2023), The Greek Life of Adam and Eve. 737
joachim,h. h. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
johnson,a. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
joy,paradise,of Levison (2023), The Greek Life of Adam and Eve. 402
judgment,eschatological Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 40
kerygma Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
kingdom Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
kleinknecht,h. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
knowledge,revealed Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
levison,j. r. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
life Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137, 204
light Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 120, 125, 137, 170
literary production Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
logos (λόγος) Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
long,a. a. and sedley,d. n. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
lord Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
manifestations Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 170
mansfeld,j. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
martin,d. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 17, 211, 218, 221
martin,t. w. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
marxism Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 17
materialist Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 125, 137
messiah Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
messianism,messianic Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
metaphor Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 187, 204
mind Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 113
miracle Allison (2018), 4 Baruch, 278
moon Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
moses Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
mysteries,mystery,lesemysterium Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
mysterion Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 296
mystic,mystical,mysticism Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
myth Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
nag hammadi Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 187
nazareth Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 120
new Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
new creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
pagan,paganism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
papyrus Damm (2018), Religions and Education in Antiquity, 183
paul,as pastor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399
paul,pauline,paulinism Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315
paul Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 5, 40; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 90, 113, 120, 124, 125, 126, 137, 157, 170, 187, 204
paul of tarsus Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399
pauline epistles Bull, Lied and Turner (2011), Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty, 296
pauline texts Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 204
persephone Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
philo Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 125
philo of alexandria Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 26; Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
phoenix Allison (2018), 4 Baruch, 278
plato Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 211, 219; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 113
platonism,genesis Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30, 219
platonism,in philo Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
platonism Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 26
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399
pneuma (spirit) in paul,and fire in stoic cosmology Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 36
pneuma (spirit) in paul,and heavenly bodies in stoicism Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218
pneuma (spirit) in paul,as an immaterial phenomenon Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
pneuma (spirit) in paul,as guarantee of eternal life Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 36
pneuma (spirit) in paul,cosmology Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218
pneuma (spirit) in paul,in ancient medicine Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
pneuma (spirit) in paul,in d. martin Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 17
pneuma (spirit) in paul,in gunkel Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
pneuma (spirit) in paul,in plato Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
pneuma (spirit) in paul,modern understandings Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16, 17
porphyry,as source for proclus Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76
power Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
pregnancy Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 204
psychic Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 124, 125
qumran Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
rebellion,animals,of Levison (2023), The Greek Life of Adam and Eve. 402
rebellion Levison (2023), The Greek Life of Adam and Eve. 402
recognition Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30
reincarnation,in gregory of nyssa Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76
religionsgeschichtliche schule Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
resurrection,body Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399
resurrection,extent of (generality) Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 40
resurrection,nature of (relationship to embodiment) Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 5
resurrection,of jesus Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 5, 40
resurrection,pauls account Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26, 30, 31, 36
resurrection,principle of continuity Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 5
resurrection,relationship to salvation Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 40
resurrection Allison (2018), 4 Baruch, 278; Damm (2018), Religions and Education in Antiquity, 183; Levison (2023), The Greek Life of Adam and Eve. 402, 737; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 399; Nasrallah (2019), Archaeology and the Letters of Paul, 174; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 315; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 90, 113, 120, 124, 137, 157, 170, 187, 204; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
resurrection of the body Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 90, 124, 137
reveal,revelation Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
revelation Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 170
rhetoric Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 113, 187
ritual practices Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 187, 204
ross,w. d. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221
salvation,and life Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 36
sandelin,k. g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
satan Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 221; Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
schweitzer,a. Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 40
second temple jewish Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
secret Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
seeing Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
self-trust,negative Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
self Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 113
sellin,g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 219
seven sleepers of ephesus Allison (2018), 4 Baruch, 278
sin,doctrine of original Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
sinner Levison (2023), The Greek Life of Adam and Eve. 402
socrates Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 126
soma pneumatikon (spiritual body) Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30, 31
soma psychikon (psychic body) Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 30
soul Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 90, 157; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
spirit Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 157
spiritual Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
spiritual body Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 170, 187; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30, 36
staden,h. von Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
stars,astral Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
stars Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 125
stoicism,in paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
stoicism,in philo Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
stoicism,in wisdom of solomon Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 26
stoicism/stoic Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 190
sun,moon Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 36
sun Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
taxonomy Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30
taylor,c.,tension (tonos),stoic Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 218
tertullian Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 157
textual transmission,premodern Reed (2005), Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature. 52
tomb Allison (2018), 4 Baruch, 278
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
transform Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 30, 187
transformation,at the resurrection Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 31
transformation,in stoic cosmology Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 31
translation,omissions' Damm (2018), Religions and Education in Antiquity, 183
translation Damm (2018), Religions and Education in Antiquity, 183
treatise Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 157, 187
tree,life,of Levison (2023), The Greek Life of Adam and Eve. 402, 737
tree Levison (2023), The Greek Life of Adam and Eve. 737
tripartite/bipartite Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
tripartite tractate Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 170
valentinians Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 170
verbeke,g. Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 211
visible Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 204
wisdom Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 30
wisdom of solomon Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 16
with christ,dying and living Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 169
world,the Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 170
zacharias,on food-chain problem Marmodoro and Prince (2015), Causation and Creation in Late Antiquity, 76
λόγος Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
νοῦς Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
πνεῦμα Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
σῶμα Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172
ψυχή Hirsch-Luipold (2022), Plutarch and the New Testament in Their Religio-Philosophical Contexts, 172