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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 15.42-15.43


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.


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

67 results
1. Hebrew Bible, Genesis, 1.23, 2.7, 2.18, 2.23-2.24, 3.1, 3.6, 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׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 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." 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 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.’"
2. Hebrew Bible, Job, 30.14, 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;"
3. 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;"
4. 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."
5. 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."
6. Hebrew Bible, Ezekiel, 36.26-36.27 (6th cent. BCE - 5th cent. BCE)

36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 36.27. וְאֶת־רוּחִי אֶתֵּן בְּקִרְבְּכֶם וְעָשִׂיתִי אֵת אֲשֶׁר־בְּחֻקַּי תֵּלֵכוּ וּמִשְׁפָּטַי תִּשְׁמְרוּ וַעֲשִׂיתֶם׃ 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh." 36.27. And I will put My spirit within you, and cause you to walk in My statutes, and ye shall keep Mine ordices, and do them."
7. Plato, Phaedrus, 244 (5th cent. BCE - 4th cent. BCE)

8. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

22a. as were most versed in ancient lore about their early history, he discovered that neither he himself nor any other Greek knew anything at all, one might say, about such matters. And on one occasion, when he wished to draw them on to discourse on ancient history, he attempted to tell them the most ancient of our traditions, concerning Phoroneus, who was said to be the first man, and Niobe; and he went on to tell the legend about Deucalion and Pyrrha after the Flood, and how they survived it, and to give the geneology of their descendants;
9. Anon., 1 Enoch, 1.2-1.3, 6.1-6.2, 12.1-12.2 (3rd cent. BCE - 2nd cent. BCE)

1.2. living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which i 1.3. for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling 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.
10. Anon., Jubilees, 4.30, 15.27-15.28 (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 15.27. and there is no circumcision of the days, and no omission of one day out of the eight days; for it is an eternal ordice, ordained and written on the heavenly tables. 15.28. And every one that is born, the flesh of whose foreskin is not circumcised on the eighth day, belongeth not to the children of the covet which the Lord made with Abraham, but to the children of destruction;
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, 2 Maccabees, 4.7, 5.5, 6.16, 6.31, 7.7, 7.9, 7.13, 7.40 (2nd cent. BCE - 2nd cent. BCE)

4.7. When Seleucus died and Antiochus who was called Epiphanes succeeded to the kingdom, Jason the brother of Onias obtained the high priesthood by corruption,' 5.5. When a false rumor arose that Antiochus was dead, Jason took no less than a thousand men and suddenly made an assault upon the city. When the troops upon the wall had been forced back and at last the city was being taken, Menelaus took refuge in the citadel.' 6.16. Therefore he never withdraws his mercy from us. Though he disciplines us with calamities, he does not forsake his own people.' 6.31. So in this way he died, leaving in his death an example of nobility and a memorial of courage, not only to the young but to the great body of his nation.' 7.7. After the first brother had died in this way, they brought forward the second for their sport. They tore off the skin of his head with the hair, and asked him, 'Will you eat rather than have your body punished limb by limb?' 7.9. And when he was at his last breath, he said, 'You accursed wretch, you dismiss us from this present life, but the King of the universe will raise us up to an everlasting renewal of life, because we have died for his laws.' 7.13. When he too had died, they maltreated and tortured the fourth in the same way.' 7.40. So he died in his integrity, putting his whole trust in the Lord.'
14. 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.
15. Septuagint, Wisdom of Solomon, 9.15 (2nd cent. BCE - 1st cent. BCE)

9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.
16. Ovid, Metamorphoses, 15.745-15.870 (1st cent. BCE - 1st cent. CE)

17. Philo of Alexandria, On The Creation of The World, 135-140, 69-71, 134 (1st cent. BCE - 1st 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.
18. Philo of Alexandria, On The Sacrifices of Cain And Abel, 6-8, 5 (1st cent. BCE - 1st 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.
19. Philo of Alexandria, On The Special Laws, 1.13-1.14 (1st cent. BCE - 1st cent. CE)

1.13. Some persons have conceived that the sun, and the moon, and the other stars are independent gods, to whom they have attributed the causes of all things that exist. But Moses was well aware that the world was created, and was like a very large city, having rulers and subjects in it; the rulers being all the bodies which are in heaven, such as planets and fixed stars; 1.14. and the subjects being all the natures beneath the moon, hovering in the air and adjacent to the earth. But that the rulers aforesaid are not independent and absolute, but are the viceroys of one supreme Being, the Father of all, in imitation of whom they administer with propriety and success the charge committed to their care, as he also presides over all created things in strict accordance with justice and with law. Others, on the contrary, who have not discovered the supreme Governor, who thus rules everything, have attributed the causes of the different things which exist in the world to the subordinate powers, as if they had brought them to pass by their own independent act.
20. Philo of Alexandria, On The Life of Moses, 2.45, 2.288 (1st cent. BCE - 1st cent. CE)

2.45. Now what has been here said is quite sufficient for the abundant praise of Moses as a lawgiver. But there is another more extensive praise which his own holy writings themselves contain, and it is to them that we must now turn for the purpose of exhibiting the virtue of him who compiled them. 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.
21. Philo of Alexandria, Allegorical Interpretation, 1.31-1.32 (1st cent. BCE - 1st 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.
22. Philo of Alexandria, Questions On Genesis, 2.62 (1st cent. BCE - 1st cent. CE)

23. Philo of Alexandria, That The Worse Attacks The Better, 49 (1st cent. BCE - 1st cent. CE)

49. The wise man, therefore, who appears to have departed from this mortal life, lives according to the immortal life; but the wicked man who lives in wickedness has died according to the happy life. For in the various animals of different kinds, and in general in all bodies, it is both possible and easy to conceive, that the agents are of one kind, and the patients of another. For when a father beats his son, correcting him, or when a teacher beats his pupil, he who beats is one, and he who is beaten is another. But in the case of these beings, which are united and made one, only in the part as to which both acting and suffering are found to exist; these two things are there, neither at different times, nor do they affect different people, but they affect the same person in the same manner at the same time. At all events, when an athlete rubs himself for the sake of taking exercise, he is by all means rubbed also; and, if any one strikes himself, he himself is struck and wounded; and so also he who mutilates or kills himself as the agent, is mutilated or killed as the patient.
24. Anon., 2 Baruch, 50-51, 49 (1st cent. CE - 2nd cent. CE)

25. Anon., The Life of Adam And Eve, 12.1, 28.4, 37.5, 43.2 (1st cent. CE - 5th cent. CE)

26. Ignatius, To The Magnesians, 8.1, 9.1 (1st cent. CE - 2nd cent. CE)

8.1. Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace: 9.1. If then those who had walked in ancient practices attained unto newness of hope, no longer observing sabbaths but fashioning their lives after the Lord's day, on which our life also arose through Him and through His death which some men deny -- a mystery whereby we attained unto belief, and for this cause we endure patiently, that we may be found disciples of Jesus Christ our only teacher --
27. 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.
28. New Testament, 1 Peter, 1.21, 3.20-3.22 (1st cent. CE - 1st cent. CE)

1.21. who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God. 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him.
29. New Testament, 1 Corinthians, 1, 1.11, 1.12, 1.17, 1.18, 1.19, 2, 2.6, 2.7, 2.8, 2.9, 2.10, 2.12, 3, 3.1, 3.2, 3.3, 3.4, 3.6, 3.7, 3.8, 3.9, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 4, 5.5, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 8.1-11.1, 9.19, 9.20, 9.21, 9.22, 9.23, 10.2, 10.16, 10.17, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.27, 11.28, 11.29, 11.30, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 14.4, 15, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 15.22, 15.23, 15.24, 15.25, 15.26, 15.27, 15.28, 15.29, 15.30, 15.31, 15.32, 15.33, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.43, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49, 15.50, 15.51, 15.52, 15.53, 15.54, 15.55, 15.56, 15.57, 15.58 (1st cent. CE - 1st cent. CE)

30. New Testament, 1 Thessalonians, 4.13-4.18, 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. 5.23. 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.
31. New Testament, 1 Timothy, 1.3-1.4, 1.7-1.9, 2.13-2.14, 4.3-4.4, 4.7, 6.4 (1st cent. CE - 1st cent. CE)

1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 1.8. But we know that the law is good, if a man uses it lawfully 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions
32. New Testament, 2 Peter, 3.18 (1st cent. CE - 1st cent. CE)

3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
33. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE)

34. 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.
35. New Testament, 2 Timothy, 3.15-3.16, 4.4 (1st cent. CE - 1st cent. CE)

3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness 4.4. and will turn away their ears from the truth, and turn aside to fables.
36. New Testament, Acts, 3.20, 14.23 (1st cent. CE - 2nd cent. CE)

3.20. and that he may send Christ Jesus, who was ordained for you before 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed.
37. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

38. New Testament, Colossians, 1.11, 2.11, 2.19, 3.15 (1st cent. CE - 1st cent. CE)

1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 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; 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
39. New Testament, Ephesians, 1.23, 2.3, 2.16, 3.6, 4.11-4.16, 6.12 (1st cent. CE - 1st cent. CE)

1.23. which is his body, the fullness of him who fills all in all. 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.
40. New Testament, Galatians, 1.10, 1.16, 2.15-2.17, 2.19-2.20, 3.6-3.14, 3.23, 3.26, 3.28-3.29, 4.1-4.7, 5.4-5.5, 5.21 (1st cent. CE - 1st cent. CE)

1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 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. 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. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 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.
41. New Testament, Hebrews, 1.3, 2.7-2.9 (1st cent. CE - 1st cent. CE)

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.9. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone.
42. New Testament, Philippians, 1.1, 1.21-1.28, 3.6, 3.9-3.13, 3.20-3.21 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 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. 1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 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. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.20. 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.
43. New Testament, Romans, 1.1, 1.16, 1.19-1.23, 2.7, 3.21-3.28, 4.1, 4.11-4.12, 5.12-5.21, 6.4-6.8, 6.11, 6.23, 7.4, 8.3, 8.10-8.13, 8.17-8.23, 8.29-8.39, 12.1-12.2, 12.4-12.5 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.19. 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; 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 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. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 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; 6.11. 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. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 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. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.29. 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. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another.
44. New Testament, Titus, 1.10, 1.14-1.15, 3.9 (1st cent. CE - 1st cent. CE)

1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 3.9. but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain.
45. New Testament, John, 4.35-4.38 (1st cent. CE - 1st cent. CE)

4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor.
46. New Testament, Luke, 6.43, 7.35, 10.18, 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. 7.35. Wisdom is justified by all her children. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 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.
47. New Testament, Mark, 12.25, 13.24-13.27 (1st cent. CE - 1st cent. CE)

12.25. For when they will rise from the dead, they neither marry, nor are given in marriage, but are like angels in heaven. 13.24. But in those days, after that oppression, the sun will be darkened, the moon will not give its light 13.25. the stars will be falling from the sky, and the powers that are in the heavens will be shaken. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.27. Then he will send out his angels, and will gather together his elect from the four winds, from the ends of the earth to the ends of the sky.
48. New Testament, Matthew, 6.25-6.33, 19.12, 22.30 (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. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 22.30. For in the resurrection they neither marry, nor are given in marriage, but are like God's angels in heaven.
49. Plutarch, Romulus, 27.5, 28.2, 28.6-28.7 (1st cent. CE - 2nd cent. CE)

27.5. And yet Scipio’s dead body lay exposed for all to see, and all who beheld it formed therefrom some suspicion and conjecture of what had happened to it; whereas Romulus disappeared suddenly, and no portion of his body or fragment of his clothing remained to be seen. But some conjectured that the senators, convened in the temple of Vulcan, fell upon him and slew him, then cut his body in pieces, put each a portion into the folds of his robe, and so carried it away. 28.2. He himself, then, affrighted at the sight, had said: O King, what possessed thee, or what purpose hadst thou, that thou hast left us patricians a prey to unjust and wicked accusations, and the whole city sorrowing without end at the loss of its father? Whereupon Romulus had replied: It was the pleasure of the gods, 0 Proculus, from whom I came, that I should be with mankind only a short time, and that after founding a city destined to be the greatest on earth for empire and glory, I should dwell again in heaven. So farewell, and tell the Romans that if they practise self-restraint, and add to it valour, they will reach the utmost heights of human power. And I will be your propitious deity, Quirinus. 28.6. It is said also that the body of Alcmene disappeared, as they were carrying her forth for burial, and a stone was seen lying on the bier instead. In short, many such fables are told by writers who improbably ascribe divinity to the mortal features in human nature, as well as to the divine. At any rate, to reject entirely the divinity of human virtue, were impious and base; but to mix heaven with earth is foolish. Let us therefore take the safe course and grant, with Pindar, Fragment 131, Bergk, Poet. Lyr. Gr. i.4 p. 427. that Our bodies all must follow death’s supreme behest, But something living still survives, an image of life, for this alone Comes from the gods. 28.7. Yes, it comes from them, and to them it returns, not with its body, but only when it is most completely separated and set free from the body, and becomes altogether pure, fleshless, and undefiled. For a dry soul is best, according to Heracleitus, Fragment 74 (Bywater, Heracliti Ephesii reliquiae, p. 30). and it flies from the body as lightning flashes from a cloud. But the soul which is contaminated with body, and surfeited with body, like a damp and heavy exhalation, is slow to release itself and slow to rise towards its source.
50. Polycarp of Smyrna, Letter To The Philippians, 2.1 (1st cent. CE - 2nd cent. CE)

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

52. Justin, First Apology, 63, 60 (2nd cent. CE - 2nd cent. CE)

60. And the physiological discussion concerning the Son of God in the Tim us of Plato, where he says, He placed him crosswise in the universe, he borrowed in like manner from Moses; for in the writings of Moses it is related how at that time, when the Israelites went out of Egypt and were in the wilderness, they fell in with poisonous beasts, both vipers and asps, and every kind of serpent, which slew the people; and that Moses, by the inspiration and influence of God, took brass, and made it into the figure of a cross, and set it in the holy tabernacle, and said to the people, If you look to this figure, and believe, you shall be saved thereby. Numbers 21:8 And when this was done, it is recorded that the serpents died, and it is handed down that the people thus escaped death. Which things Plato reading, and not accurately understanding, and not apprehending that it was the figure of the cross, but taking it to be a placing crosswise, he said that the power next to the first God was placed crosswise in the universe. And as to his speaking of a third, he did this because he read, as we said above, that which was spoken by Moses, that the Spirit of God moved over the waters. For he gives the second place to the Logos which is with God, who he said was placed crosswise in the universe; and the third place to the Spirit who was said to be borne upon the water, saying, And the third around the third. And hear how the Spirit of prophecy signified through Moses that there should be a conflagration. He spoke thus: Everlasting fire shall descend, and shall devour to the pit beneath. Deuteronomy 32:22 It is not, then, that we hold the same opinions as others, but that all speak in imitation of ours. Among us these things can be heard and learned from persons who do not even know the forms of the letters, who are uneducated and barbarous in speech, though wise and believing in mind; some, indeed, even maimed and deprived of eyesight; so that you may understand that these things are not the effect of human wisdom, but are uttered by the power of God.
53. Justin, Dialogue With Trypho, 59.1, 61.1 (2nd cent. CE - 2nd cent. CE)

54. What the blood of the grape signifies Justin: And that expression which was committed to writing by Moses, and prophesied by the patriarch Jacob, namely, 'He shall wash His garments with wine, and His vesture with the blood of the grape,' signified that He would wash those that believe in Him with His own blood. For the Holy Spirit called those who receive remission of sins through Him, His garments; among whom He is always present in power, but will be manifestly present at His second coming. That the Scripture mentions the blood of the grape has been evidently designed, because Christ derives blood not from the seed of man, but from the power of God. For as God, and not man, has produced the blood of the vine, so also [the Scripture] has predicted that the blood of Christ would be not of the seed of man, but of the power of God. But this prophecy, sirs, which I repeated, proves that Christ is not man of men, begotten in the ordinary course of humanity.
54. 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
55. Eusebius of Caesarea, Ecclesiastical History, 6.3, 6.8 (3rd cent. CE - 4th cent. CE)

56. Lactantius, Divine Institutes, 1.7 (3rd cent. CE - 4th cent. CE)

1.7. Apollo, indeed, whom they think divine above all others, and especially prophetic, giving responses at Colophon - I suppose because, induced by the pleasantness of Asia, he had removed from Delphi - to some one who asked who He was, or what God was at all, replied in twenty-one verses, of which this is the beginning:- Self-produced, untaught, without a mother, unshaken, A name not even to be comprised in word, dwelling in fire, This is God; and we His messengers are a slight portion of God.Can any one suspect that this is spoken of Jupiter, who had both a mother and a name? Why should I say that Mercury, that thrice greatest, of whom I have made mention above, not only speaks of God as without a mother, as Apollo does, but also as without a father, because He has no origin from any other source but Himself? For He cannot be produced from any one, who Himself produced all things. I have, as I think, sufficiently taught by arguments, and confirmed by witnesses, that which is sufficiently plain by itself, that there is one only King of the universe, one Father, one God. But perchance some one may ask of us the same question which Hortensius asks in Cicero: If God is one only, what solitude can be happy? As though we, in asserting that He is one, say that He is desolate and solitary. Undoubtedly He has ministers, whom we call messengers. And that is true, which I have before related, that Seneca said in his Exhortations that God produced ministers of His kingdom. But these are neither gods, nor do they wish to be called gods or to be worshipped, inasmuch as they do nothing but execute the command and will of God. Nor, however, are they gods who are worshipped in common, whose number is small and fixed. But if the worshippers of the gods think that they worship those beings whom we call the ministers of the Supreme God, there is no reason why they should envy us who say that there is one God, and deny that there are many. If a multitude of gods delights them, we do not speak of twelve, or three hundred and sixty-five as Orpheus did; but we convict them of innumerable errors on the other side, in thinking that they are so few. Let them know, however, by what name they ought to be called, lest they do injury to the true God, whose name they set forth, while they assign it to more than one. Let them believe their own Apollo, who in that same response took away from the other gods their name, as he took away the dominion from Jupiter. For the third verse shows that the ministers of God ought not to be called gods, but angels. He spoke falsely respecting himself, indeed; for though he was of the number of demons, he reckoned himself among the angels of God, and then in other responses he confessed himself a demon. For when he was asked how he wished to be supplicated, he thus answered:- O all-wise, all-learned, versed in many pursuits, hear, O demon.And so, again, when at the entreaty of some one he uttered an imprecation against the Sminthian Apollo, he began with this verse:- O harmony of the world, bearing light, all-wise demon. What therefore remains, except that by his own confession he is subject to the scourge of the true God and to everlasting punishment? For in another response he also said:- The demons who go about the earth and about the sea Without weariness, are subdued beneath the scourge of God.We speak on the subject of both in the second book. In the meantime it is enough for us, that while he wishes to honour and place himself in heaven, he has confessed, as the nature of the matter is, in what manner they are to be named who always stand beside God. Therefore let men withdraw themselves from errors; and laying aside corrupt superstitions, let them acknowledge their Father and Lord, whose excellence cannot be estimated, nor His greatness perceived, nor His beginning comprehended. When the earnest attention of the human mind and its acute sagacity and memory has reached Him, all ways being, as it were, summed up and exhausted, it stops, it is at a loss, it fails; nor is there anything beyond to which it can proceed. But because that which exists must of necessity have had a beginning, it follows that since there was nothing before Him, He was produced from Himself before all things. Therefore He is called by Apollo self-produced, by the Sibyl self-created, uncreated, and unmade. And Seneca, an acute man, saw and expressed this in his Exhortations. We, he said, are dependent upon another. Therefore we look to some one to whom we owe that which is most excellent in us. Another brought us into being, another formed us; but God of His own power made Himself.
57. Methodius of Olympus, De Resurrectione, 1.41 (3rd cent. CE - 4th cent. CE)

58. Nag Hammadi, On The Origin of The World, 117.28-118.2 (3rd cent. CE - 3rd cent. CE)

59. Nag Hammadi, The Gospel of Philip, 57.9-57.19 (3rd cent. CE - 3rd cent. CE)

60. Nag Hammadi, The Hypostasis of The Archons, 88.11-88.24, 89.4-89.17 (3rd cent. CE - 3rd cent. CE)

61. Nag Hammadi, The Tripartite Tractate, 73.28-74.3, 118, 119 (3rd cent. CE - 3rd cent. CE)

62. Augustine, Against Julian, 6.7-6.14, 6.16-6.20, 6.23-6.25, 6.31-6.32, 6.34, 6.39-6.40 (4th cent. CE - 5th cent. CE)

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

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

65. John Malalas, History, 13 (6th cent. CE - 6th cent. CE)

66. Anon., 2 Enoch, 30.16

67. Anon., 4 Ezra, 3.21-3.22, 4.30, 7.118

3.21. For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. 3.22. Thus the disease became permanent; the law was in the people's heart along with the evil root, but what was good departed, and the evil remained. 4.30. For a grain of evil seed was sown in Adam's heart from the beginning, and how much ungodliness it has produced until now, and will produce until the time of threshing comes!


Subjects of this text:

subject book bibliographic info
abraham Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 363
acts of the apostles, prophets in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
acts of the apostles, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
adam, body Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 30, 31
adam/adam, creation of Levison, Filled with the Spirit (2009) 309
adam/adam, new or second Levison, Filled with the Spirit (2009) 308, 309, 314
adam/adam, the first Levison, Filled with the Spirit (2009) 308, 309, 314
adam Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 40; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 92, 125; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 36
adam and eve, in geneology of error Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
adversus ioudaios writings Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
aeons Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
afterlife Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 296, 297
against celsus (origen) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170
angel Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
animals Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 30
animism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 36
apocalypses Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 30, 125
apocalypticism, and cosmology Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 26, 31
apocalypticism, and philosophy Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 17, 219
apollo Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
apollos Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 323
apotheosis Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 51
appearances Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 125, 170
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166
aristotelian Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 126
aristotle Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
arnobius Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 51
arriano, contra iulianum opus imperfectum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 281
ascension Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 51
ascent literature, baptismal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
asher, j. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218, 219, 221
audience Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 36
augustine Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
augustus Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 51
baptism, of jesus Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
baptism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
baptism of john Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 323
baptism spirit and Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 323
barnabas Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
behavior Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 441
believer Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
believing Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 362
betz, h. d. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218
body, bodies Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 36
body, relationship to moral character Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
body, resurrection Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
body, transformation of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
body/bodily Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
body Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 296, 297; Levison, Filled with the Spirit (2009) 308, 309, 314; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
body as temple Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 101
body politic Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
book of the watchers, polysemy of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
borders v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 362, 363
brahms, j. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 26
change Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
charges against, at corinth Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 323
christ, and pneuma Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 30
christ, as last adam Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 30, 31
christology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112
chrysippus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218, 221
circumcision Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 363
citizenship Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112
cleanthes Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
clothing Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
colossians Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 178; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 178
community Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
conflagration (ekpyrosis), in early christianity Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
consciousness Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
contagion and touch Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 101
conversion, narrative Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 441
conversion Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
coptic language Damm, Religions and Education in Antiquity (2018) 183
corinth, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
cosmology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
cosmos Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 363
creation, goodness of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 281
creation, priestly account of Levison, Filled with the Spirit (2009) 309
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
cross, crucifixion Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
daniel Levine Allison and Crossan, The Historical Jesus in Context (2006) 89
day, judgment, of Levison, The Greek Life of Adam and Eve (2023) 402
day, resurrection, of Levison, The Greek Life of Adam and Eve (2023) 402
dead, death Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
death, impurity of in christian sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 101
death, julian of aeclanum on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 281
death Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 296, 297; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172; Levison, Filled with the Spirit (2009) 308
death and burial, terminology for Schwartz, 2 Maccabees (2008) 306
delphi Levison, Filled with the Spirit (2009) 308, 309, 314
demetrios (bishop of alexandria) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
descent, at jordan Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
desire (epithumia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
dichotomies, apocalyptic versus philosophical Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 17
dichotomies, jewish versus christian Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 17
dichotomies, jewish versus greco-roman Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 17
dichotomies, natural versus supernatural Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16
disciple Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 441
disease and pain Levison, The Greek Life of Adam and Eve (2023) 402
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 124
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
doctrine Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
dreams Levison, Filled with the Spirit (2009) 308, 309, 314
dust Levison, Filled with the Spirit (2009) 308, 314
early high christology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
earth Levison, Filled with the Spirit (2009) 308, 309, 314
eden/new eden Levison, Filled with the Spirit (2009) 308
education, absence of Damm, Religions and Education in Antiquity (2018) 183
education, coptic Damm, Religions and Education in Antiquity (2018) 183
education, jesus and Damm, Religions and Education in Antiquity (2018) 183
education, late ancient christianity and Damm, Religions and Education in Antiquity (2018) 183
emperor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
emperor cult, emperor worship Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166
enochic literature, authority of Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
entanglement Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
eschatology, pagan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
eschatology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170
eternity, of world Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 76
ethnicity/ethnic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 190
eva/eve Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
eve, lament of Levison, The Greek Life of Adam and Eve (2023) 402
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 190
eye Levison, The Greek Life of Adam and Eve (2023) 737; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
ezekiel Levison, Filled with the Spirit (2009) 308
faith, faithfulness (pistis) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
faith Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 362, 363
family Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
father Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
fear of god Levison, The Greek Life of Adam and Eve (2023) 737
first principles (origen) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
flesh, adam, from Levison, The Greek Life of Adam and Eve (2023) 402
fruit Levison, The Greek Life of Adam and Eve (2023) 737
genesis, and book of the watchers Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
genesis, and etiologies of sin and evil Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
genesis, genealogies Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
glory Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101, 124; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 36
glory (doxa) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
gnosticism, in the pastoral letters Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
gnosticism/gnostic christianity Damm, Religions and Education in Antiquity (2018) 183
god, creating/creativity of Levison, Filled with the Spirit (2009) 309
god, gift of Levison, Filled with the Spirit (2009) 314
god, promise of Levison, The Greek Life of Adam and Eve (2023) 737
god, salvation of Levison, Filled with the Spirit (2009) 308
gospel of thomas, omissions in Damm, Religions and Education in Antiquity (2018) 183
gospel of thomas Damm, Religions and Education in Antiquity (2018) 183
government Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
greek language Damm, Religions and Education in Antiquity (2018) 183
gunkel, h. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16
hahm, d. e. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
handel, g. f. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 26
harmony, harmonisation Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112
harnack, a. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
head Levison, The Greek Life of Adam and Eve (2023) 737
healing Levison, Filled with the Spirit (2009) 308
heart, evil Levison, The Greek Life of Adam and Eve (2023) 402
heart Levison, The Greek Life of Adam and Eve (2023) 402; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
heaven Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
heracleon Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
heroes Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
hexapla (origen) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
hierarchy Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112
hippocratic writings Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
holiness Levison, The Greek Life of Adam and Eve (2023) 402
holy spirit, divinity of Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 112
hope Levison, Filled with the Spirit (2009) 308; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
horsley, r. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 219
identity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
image Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
immortal, immortality Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 36
immortal Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
inhabitants Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
initiation, christian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
inspiration Levison, Filled with the Spirit (2009) 308, 309, 314
intra-human (or social) relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 190
irony Schwartz, 2 Maccabees (2008) 306
isaac Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
jacob Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
jesus Damm, Religions and Education in Antiquity (2018) 183; Levison, The Greek Life of Adam and Eve (2023) 737
jew/jewish, literature/ authors' "151.0_309.0@law, god's" Levison, Filled with the Spirit (2009) 309
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 308, 314
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 363
jews, jewish communities, literature Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
jews, judeans, law Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
joachim, h. h. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
john the baptist Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
johnson, a. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
jordan Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
joy, paradise, of Levison, The Greek Life of Adam and Eve (2023) 402
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 40
judgment, final universal Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
julian of aeclanum, ad florum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 281
kerygma Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 36
kleinknecht, h. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
knowledge, revealed Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
law, god's" "151.0_314.0@law, god's" '151.0_309.0@law, torah Levison, Filled with the Spirit (2009) 308
law Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 178; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 178
letters Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
levison, j. r. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
life, resurrection Levison, Filled with the Spirit (2009) 308
life, spirit/breath of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 92, 137
light Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 125, 137, 170
literary production Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
literature Levison, Filled with the Spirit (2009) 308, 309, 314
logos Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
long, a. a. and sedley, d. n. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
magic Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101
manifestations Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 170
mansfeld, j. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
marcion, marcionism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
martin, d. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 17, 211, 218, 221
martin, t. w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
marxism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 17
materialist Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 92, 125, 137
mediterranean Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
messiah Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
metaphysics Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
mind (nous) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
mission, missionary Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 441
monastery, monastic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
moon Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
mortality/immortality Levison, Filled with the Spirit (2009) 314
mortality Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
moses Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
mother Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
mysteries, mystery cults, mystery religions Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101
mysterion Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 296, 297
mystery religions Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 36
mysticism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101
myth Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
new Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 363
oracle Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
origen Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
origen of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
pagan monotheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
papyrus Damm, Religions and Education in Antiquity (2018) 183
passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
paul, adversaries Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
paul, and eschatology Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
paul, on holy ones Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
paul, on pneuma Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
paul, pauline, paulinism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 101, 124, 297
paul Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 5, 40; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 30, 92, 124, 125, 126, 137, 170
paul (saul) Levison, Filled with the Spirit (2009) 308, 309, 314
paul of tarsus Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172; Levine Allison and Crossan, The Historical Jesus in Context (2006) 89
pauline epistles Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 296, 297
persephone Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
pfleiderer, o. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 239
philo Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 92, 125
philo judaeus Levison, Filled with the Spirit (2009) 309
philo of alexandria, on the pentateuch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152
philo of alexandria Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 26; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 172
philosophy Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 297
physical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
plato Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 211, 219; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 152; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 92
platonism, genesis Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 30, 219
platonism, in philo Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 26
platonism, platonists Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
platonism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 26
pleroma Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
plutarch Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 51
pneuma, pneumaticoi Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
pneuma (spirit) in paul, and heavenly bodies in stoicism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218
pneuma (spirit) in paul, as an immaterial phenomenon Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16
pneuma (spirit) in paul, cosmology Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218
pneuma (spirit) in paul, in ancient medicine Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
pneuma (spirit) in paul, in d. martin Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 17
pneuma (spirit) in paul, in gunkel Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16
pneuma (spirit) in paul, in plato Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16
pneuma (spirit) in paul, modern understandings Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 16, 17
pneumatikoi Levison, Filled with the Spirit (2009) 314
polis Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
politics Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
porphyry, as source for proclus Marmodoro and Prince, Causation and Creation in Late Antiquity (2015) 76
portrayal in acts, reception of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
power Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 30; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 36
predestination Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 193
presbyter, appointment of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59