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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 15.44-15.46


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


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


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


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

76 results
1. Hebrew Bible, Exodus, 34, 12 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Genesis, a b c d\n0 "2.7" "2.7" "2 7"\n1 1 1 1 None\n2 1.23 1.23 1 23\n3 1.26 1.26 1 26\n4 1.27 1.27 1 27\n5 2 2 2 None\n6 2.18 2.18 2 18\n7 2.24 2.24 2 24\n8 2.7 2.7 2 7\n9 3 3 3 None\n10 3.15 3.15 3 15\n11 3.22 3.22 3 22 (9th cent. BCE - 3rd cent. BCE)

3. 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;"
4. Hebrew Bible, Proverbs, 3.7 (9th cent. BCE - 3rd cent. BCE)

3.7. אַל־תְּהִי חָכָם בְּעֵינֶיךָ יְרָא אֶת־יְהוָה וְסוּר מֵרָע׃ 3.7. Be not wise in thine own eyes; Fear the LORD, and depart from evil;"
5. Hebrew Bible, Psalms, 102.26-102.27, 110.1, 120.7 (9th cent. BCE - 3rd cent. BCE)

102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27. הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 120.7. אֲ‍נִי־שָׁלוֹם וְכִי אֲדַבֵּר הֵמָּה לַמִּלְחָמָה׃ 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 102.27. They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;" 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'" 120.7. I am all peace; But when I speak, they are for war."
6. Hebrew Bible, Isaiah, 26.19, 53.12, 66.1 (8th cent. BCE - 5th cent. BCE)

26.19. יִחְיוּ מֵתֶיךָ נְבֵלָתִי יְקוּמוּן הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר כִּי טַל אוֹרֹת טַלֶּךָ וָאָרֶץ רְפָאִים תַּפִּיל׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃ 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." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors." 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?"
7. Hebrew Bible, Ezekiel, 1.26-1.27, 36.26-36.27 (6th cent. BCE - 5th cent. BCE)

1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 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׃ 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him." 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."
8. Plato, Phaedrus, 244 (5th cent. BCE - 4th cent. BCE)

9. Plato, Timaeus, 92c, 22a (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;
10. 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.
11. 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;
12. Dead Sea Scrolls, Community Rule, 4.11-4.26 (2nd cent. BCE - 1st cent. CE)

13. 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."
14. 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.'
15. 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.
16. 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.
17. Ovid, Metamorphoses, 15.745-15.870 (1st cent. BCE - 1st cent. CE)

18. Philo of Alexandria, On The Change of Names, 25, 24 (1st cent. BCE - 1st cent. CE)

19. 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.
20. 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.
21. Philo of Alexandria, On The Life of Moses, 2.45, 2.69-2.70, 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. 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 2.70. For, having gone up into the loftiest and most sacred mountain in that district in accordance with the divine commands, a mountain which was very difficult of access and very hard to ascend, he is said to have remained there all that time without eating any of that food even which is necessary for life; and, as I said before, he descended again forty days afterwards, being much more beautiful in his face than when he went up, so that those who saw him wondered and were amazed, and could no longer endure to look upon him with their eyes, inasmuch as his countece shone like the light of the sun. 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.
22. Philo of Alexandria, On The Embassy To Gaius, 206 (1st cent. BCE - 1st cent. CE)

206. When we heard this we were wounded in our souls at every word he said and at every name he mentioned; but those admirable advisers of admirable actions a little while afterwards met with the fit reward of their impiety, the one being bound by Gaius with iron chains for other causes, and being put to the torture and to the rack after periods of relief, as is the case with people affected with intermittent diseases; and Helicon was put to death by Claudius Germanicus Caesar, for other wicked actions, that, like a madman as he was, he had committed; but there occurrences took place at a later date. XXXI.
23. 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.
24. 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.
25. Anon., 2 Baruch, 50-51, 49 (1st cent. CE - 2nd cent. CE)

26. Anon., Didache, 10.3 (1st cent. CE - 2nd cent. CE)

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

28. Ignatius, To Polycarp, 3.1 (1st cent. CE - 2nd cent. CE)

3.1. Let not those that seem to be plausible and yet teach strange doctrine dismay thee. Stand thou firm, as an anvil when it is smitten. It is the part of a great athlete to receive blows and be victorious. But especially must we for God's sake endure all things, that He also may endure us. 3.1. For I know and believe that He was in the flesh even after the resurrection;
29. Ignatius, To The Magnesians, 8.1-8.2, 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: 8.2. for the divine prophets lived after Christ Jesus. For this cause also they were persecuted, being inspired by His grace to the end that they which are disobedient might be fully persuaded that there is one God who manifested Himself through Jesus Christ His Son, who is His Word that proceeded from silence, who in all things was well-pleasing unto Him that sent Him. 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 --
30. Josephus Flavius, Jewish Antiquities, 1.73, 1.229-1.231, 17.354 (1st cent. CE - 1st cent. CE)

1.73. For many angels of God accompanied with women, and begat sons that proved unjust, and despisers of all that was good, on account of the confidence they had in their own strength; for the tradition is, that these men did what resembled the acts of those whom the Grecians call giants. 1.229. but since it was by God’s will that I became thy father, and it is now his will that I relinquish thee, bear this consecration to God with a generous mind; for I resign thee up to God who has thought fit now to require this testimony of honor to himself, on account of the favors he hath conferred on me, in being to me a supporter and defender. 1.231. but so that he will receive thy soul with prayers and holy offices of religion, and will place thee near to himself, and thou wilt there be to me a succorer and supporter in my old age; on which account I principally brought thee up, and thou wilt thereby procure me God for my Comforter instead of thyself.” 17.354. So Archelaus’s country was laid to the province of Syria; and Cyrenius, one that had been consul, was sent by Caesar to take account of people’s effects in Syria, and to sell the house of Archelaus.
31. Josephus Flavius, Jewish War, 2.119-2.161, 2.163, 3.374 (1st cent. CE - 1st cent. CE)

2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.163. and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 3.374. Do not you know that those who depart out of this life, according to the law of nature, and pay that debt which was received from God, when he that lent it us is pleased to require it back again, enjoy eternal fame? that their houses and their posterity are sure, that their souls are pure and obedient, and obtain a most holy place in heaven, from whence, in the revolution of ages, they are again sent into pure bodies;
32. Josephus Flavius, Against Apion, 2.161-2.162, 2.218-2.219 (1st cent. CE - 1st cent. CE)

2.161. and this is the character of our legislator; he was no impostor, no deceiver, as his revilers say, though unjustly, but such a one as they brag Minos to have been among the Greeks, and other legislators after him; 2.162. for some of them suppose that they had their laws from Jupiter, while Minos said that the revelation of his laws was to be referred to Apollo, and his oracle at Delphi, whether they really thought they were so derived, or supposed, however, that they could persuade the people easily that so it was; 2.218. but every good man hath his own conscience bearing witness to himself, and by virtue of our legislator’s prophetic spirit, and of the firm security God himself affords such a one, he believes that God hath made this grant to those that observe these laws, even though they be obliged readily to die for them, that they shall come into being again, and at a certain revolution of things shall receive a better life than they had enjoyed before. 2.219. Nor would I venture to write thus at this time, were it not well known to all by our actions that many of our people have many a time bravely resolved to endure any sufferings, rather than speak one word against our law. /p
33. 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.
34. New Testament, 1 Peter, 2.5-2.6, 3.20-3.22 (1st cent. CE - 1st cent. CE)

2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 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.
35. New Testament, 1 Corinthians, 1, 1.2, 1.11, 1.12, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 2, 2.6, 2.7, 2.8, 2.9, 2.10, 2.12, 2.13, 2.14, 2.15, 2.16, 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, 4.5, 5.5, 5.7, 6.12, 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, 10.3, 10.4, 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, 14.37, 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, 15.42, 15.43, 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)

36. New Testament, 1 Thessalonians, 4.13-4.18, 5.12-5.14, 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. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.23. 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.
37. 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
38. New Testament, 2 Corinthians, 10.10, 11.21b-29, 12.2, 12.3, 2.15, 3, 3.16, 3.18, 4.10, 4.13, 4.14, 4.16-5.10, 4.3, 4.5, 4.6, 4.7-5.10, 5, 5.1, 5.10, 5.11, 5.15, 5.16, 5.17, 5.2, 5.21, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 7.1 (1st cent. CE - 1st cent. CE)

39. 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.
40. 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.
41. New Testament, Acts, 6.14, 7.48, 7.55-7.56, 14.23, 17.18, 17.24, 17.31 (1st cent. CE - 2nd cent. CE)

6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 7.48. However, the Most High doesn't dwell in temples made with hands, as the prophet says 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 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. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead.
42. New Testament, Colossians, 1.24, 2.11-2.12, 2.19, 3.9-3.11, 3.15 (1st cent. CE - 1st cent. CE)

1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.19. 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. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful.
43. New Testament, Ephesians, 1.22-1.23, 2.3, 2.11, 2.13-2.16, 2.20-2.22, 3.6, 4.11-4.16, 6.12 (1st cent. CE - 1st cent. CE)

1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.3. 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. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 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.
44. New Testament, Galatians, 1.10, 1.16, 2.15-2.17, 2.19-2.20, 3.1, 3.6-3.14, 3.23, 3.26-3.29, 4.1-4.7, 4.19, 4.22-4.24, 5.4-5.5, 5.21, 6.1, 6.14-6.15 (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. 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.6. 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. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 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. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 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. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation.
45. New Testament, Hebrews, 1.8-1.10, 2.14-2.16, 3.4, 9.11 (1st cent. CE - 1st cent. CE)

1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 3.4. For every house is built by someone; but he who built all things is God. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation
46. New Testament, Philippians, 1.1, 1.21-1.28, 3.6, 3.9-3.10, 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; 3.20. 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.
47. New Testament, Romans, 1.1, 1.16, 1.19-1.23, 2.7, 3.21-3.28, 4.1, 4.11-4.12, 4.25, 5.12-5.21, 6.4-6.6, 6.8, 6.11, 6.23, 7.4, 7.18, 7.24, 8.1-8.23, 8.29-8.30, 8.34, 12.1-12.2, 12.4-12.5, 13.14 (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. 4.25. who was delivered up for our trespasses, and was raised for our justification. 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. 6.8. 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. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 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; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. 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. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 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. 8.34. 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. 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. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
48. 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.
49. New Testament, John, 2.19-2.21, 3.3-3.8, 4.35-4.38 (1st cent. CE - 1st cent. CE)

2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.20. The Jews therefore said, "Forty-six years was this temple in building, and will you raise it up in three days? 2.21. But he spoke of the temple of his body. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 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.
50. New Testament, Luke, 6.43, 7.35, 10.18, 11.36, 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. 11.36. If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light. 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.
51. New Testament, Mark, 12.25, 13.24-13.27, 14.58, 15.29, 15.38 (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. 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.38. The veil of the temple was torn in two from the top to the bottom.
52. New Testament, Matthew, a b c d\n0 "10.28" "10.28" "10 28"\n1 17.3 17.3 17 3\n2 19.12 19.12 19 12\n3 22.30 22.30 22 30\n4 26.61 26.61 26 61\n5 27.40 27.40 27 40\n6 27.41 27.41 27 41\n7 27.42 27.42 27 42\n8 27.43 27.43 27 43\n9 27.45 27.45 27 45\n10 27.46 27.46 27 46\n11 27.49 27.49 27 49\n12 27.50 27.50 27 50\n13 27.51 27.51 27 51\n14 6.25 6.25 6 25\n15 6.26 6.26 6 26\n16 6.27 6.27 6 27\n17 6.28 6.28 6 28\n18 6.29 6.29 6 29\n19 6.30 6.30 6 30\n20 6.31 6.31 6 31\n21 6.32 6.32 6 32\n22 6.33 6.33 6 33 (1st cent. CE - 1st cent. CE)

53. 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.
54. Seneca The Younger, Letters, 42.1 (1st cent. CE - 1st cent. CE)

55. Anon., Acts of Thomas, 10 (2nd cent. CE - 3rd cent. CE)

10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.
56. Hippolytus, Refutation of All Heresies, 9.14.1 (2nd cent. CE - 3rd cent. CE)

57. Irenaeus, Refutation of All Heresies, 1.26.2, 4.38.1, 5.6.1, 5.7.2, 5.9.1-5.9.2, 5.19.2, 9.14.1 (2nd cent. CE - 3rd cent. CE)

58. Babylonian Talmud, Sanhedrin, 38, 20a (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
59. Eusebius of Caesarea, Ecclesiastical History, 6.3, 6.8 (3rd cent. CE - 4th cent. CE)

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

61. Nag Hammadi, The Gospel of Philip, 57.9-57.22 (3rd cent. CE - 3rd cent. CE)

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

63. Nag Hammadi, The Treatise On The Resurrection, 45.15, 45.19-45.22, 47.5-47.8 (3rd cent. CE - 3rd cent. CE)

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

65. Origen, On First Principles, 2.10.3 (3rd cent. CE - 3rd cent. CE)

2.10.3. We now turn our attention to some of our own (believers), who, either from feebleness of intellect or want of proper instruction, adopt a very low and abject view of the resurrection of the body. We ask these persons in what manner they understand that an animal body is to be changed by the grace of the resurrection, and to become a spiritual one; and how that which is sown in weakness will arise in power; how that which is planted in dishonour will arise in glory; and that which was sown in corruption, will be changed to a state of incorruption. Because if they believe the apostle, that a body which arises in glory, and power, and incorruptibility, has already become spiritual, it appears absurd and contrary to his meaning to say that it can again be entangled with the passions of flesh and blood, seeing the apostle manifestly declares that flesh and blood shall not inherit the kingdom of God, nor shall corruption inherit incorruption. But how do they understand the declaration of the apostle, We shall all be changed? This transformation certainly is to be looked for, according to the order which we have taught above; and in it, undoubtedly, it becomes us to hope for something worthy of divine grace; and this we believe will take place in the order in which the apostle describes the sowing in the ground of a bare grain of grain, or of any other fruit, to which God gives a body as it pleases Him, as soon as the grain of grain is dead. For in the same way also our bodies are to be supposed to fall into the earth like a grain; and (that germ being implanted in them which contains the bodily substance) although the bodies die, and become corrupted, and are scattered abroad, yet by the word of God, that very germ which is always safe in the substance of the body, raises them from the earth, and restores and repairs them, as the power which is in the grain of wheat, after its corruption and death, repairs and restores the grain into a body having stalk and ear. And so also to those who shall deserve to obtain an inheritance in the kingdom of heaven, that germ of the body's restoration, which we have before mentioned, by God's command restores out of the earthly and animal body a spiritual one, capable of inhabiting the heavens; while to each one of those who may be of inferior merit, or of more abject condition, or even the lowest in the scale, and altogether thrust aside, there is yet given, in proportion to the dignity of his life and soul, a glory and dignity of body — nevertheless in such a way, that even the body which rises again of those who are to be destined to everlasting fire or to severe punishments, is by the very change of the resurrection so incorruptible, that it cannot be corrupted and dissolved even by severe punishments. If, then, such be the qualities of that body which will arise from the dead, let us now see what is the meaning of the threatening of eternal fire.
66. Pseudo Clementine Literature, Homilies, 3.19-3.22, 17.19 (3rd cent. CE - 4th cent. CE)

67. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.45-1.47, 1.70-1.71 (3rd cent. CE - 4th cent. CE)

68. 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)

69. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 77 (4th cent. CE - 5th cent. CE)

70. Augustine, The City of God, 13.23-13.24, 14.3, 14.10-14.15 (4th cent. CE - 5th cent. CE)

14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. 14.10. But it is a fair question, whether our first parent or first parents (for there was a marriage of two), before they sinned, experienced in their animal body such emotions as we shall not experience in the spiritual body when sin has been purged and finally abolished. For if they did, then how were they blessed in that boasted place of bliss, Paradise? For who that is affected by fear or grief can be called absolutely blessed? And what could those persons fear or suffer in such affluence of blessings, where neither death nor ill-health was feared, and where nothing was wanting which a good will could desire, and nothing present which could interrupt man's mental or bodily enjoyment? Their love to God was unclouded, and their mutual affection was that of faithful and sincere marriage; and from this love flowed a wonderful delight, because they always enjoyed what was loved. Their avoidance of sin was tranquil; and, so long as it was maintained, no other ill at all could invade them and bring sorrow. Or did they perhaps desire to touch and eat the forbidden fruit, yet feared to die; and thus both fear and desire already, even in that blissful place, preyed upon those first of mankind? Away with the thought that such could be the case where there was no sin! And, indeed, this is already sin, to desire those things which the law of God forbids, and to abstain from them through fear of punishment, not through love of righteousness. Away, I say, with the thought, that before there was any sin, there should already have been committed regarding that fruit the very sin which our Lord warns us against regarding a woman: Whosoever looks on a woman to lust after her, has committed adultery with her already in his heart. Matthew 5:28 As happy, then, as were these our first parents, who were agitated by no mental perturbations, and annoyed by no bodily discomforts, so happy should the whole human race have been, had they not introduced that evil which they have transmitted to their posterity, and had none of their descendants committed iniquity worthy of damnation; but this original blessedness continuing until, in virtue of that benediction which said, Increase and multiply, Genesis 1:28 the number of the predestined saints should have been completed, there would then have been bestowed that higher felicity which is enjoyed by the most blessed angels - a blessedness in which there should have been a secure assurance that no one would sin, and no one die; and so should the saints have lived, after no taste of labor, pain, or death, as now they shall live in the resurrection, after they have endured all these things. 14.11. But because God foresaw all things, and was therefore not ignorant that man also would fall, we ought to consider this holy city in connection with what God foresaw and ordained, and not according to our own ideas, which do not embrace God's ordination. For man, by his sin, could not disturb the divine counsel, nor compel God to change what He had decreed; for God's foreknowledge had anticipated both - that is to say, both how evil the man whom He had created good should become, and what good He Himself should even thus derive from him. For though God is said to change His determinations (so that in a tropical sense the Holy Scripture says even that God repented ), this is said with reference to man's expectation, or the order of natural causes, and not with reference to that which the Almighty had foreknown that He would do. Accordingly God, as it is written, made man upright, Ecclesiastes 7:29 and consequently with a good will. For if he had not had a good will, he could not have been upright. The good will, then, is the work of God; for God created him with it. But the first evil will, which preceded all man's evil acts, was rather a kind of falling away from the work of God to its own works than any positive work. And therefore the acts resulting were evil, not having God, but the will itself for their end; so that the will or the man himself, so far as his will is bad, was as it were the evil tree bringing forth evil fruit. Moreover, the bad will, though it be not in harmony with, but opposed to nature, inasmuch as it is a vice or blemish, yet it is true of it as of all vice, that it cannot exist except in a nature, and only in a nature created out of nothing, and not in that which the Creator has begotten of Himself, as He begot the Word, by whom all things were made. For though God formed man of the dust of the earth, yet the earth itself, and every earthly material, is absolutely created out of nothing; and man's soul, too, God created out of nothing, and joined to the body, when He made man. But evils are so thoroughly overcome by good, that though they are permitted to exist, for the sake of demonstrating how the most righteous foresight of God can make a good use even of them, yet good can exist without evil, as in the true and supreme God Himself, and as in every invisible and visible celestial creature that exists above this murky atmosphere; but evil cannot exist without good, because the natures in which evil exists, in so far as they are natures, are good. And evil is removed, not by removing any nature, or part of a nature, which had been introduced by the evil, but by healing and correcting that which had been vitiated and depraved. The will, therefore, is then truly free, when it is not the slave of vices and sins. Such was it given us by God; and this being lost by its own fault, can only be restored by Him who was able at first to give it. And therefore the truth says, If the Son shall make you free, you shall be free indeed; 1 John 8:36 which is equivalent to saying, If the Son shall save you, you shall be saved indeed. For He is our Liberator, inasmuch as He is our Saviour. Man then lived with God for his rule in a paradise at once physical and spiritual. For neither was it a paradise only physical for the advantage of the body, and not also spiritual for the advantage of the mind; nor was it only spiritual to afford enjoyment to man by his internal sensations, and not also physical to afford him enjoyment through his external senses. But obviously it was both for both ends. But after that proud and therefore envious angel (of whose fall I have said as much as I was able in the eleventh and twelfth books of this work, as well as that of his fellows, who, from being God's angels, became his angels), preferring to rule with a kind of pomp of empire rather than to be another's subject, fell from the spiritual Paradise, and essaying to insinuate his persuasive guile into the mind of man, whose unfallen condition provoked him to envy now that himself was fallen, he chose the serpent as his mouthpiece in that bodily Paradise in which it and all the other earthly animals were living with those two human beings, the man and his wife, subject to them, and harmless; and he chose the serpent because, being slippery, and moving in tortuous windings, it was suitable for his purpose. And this animal being subdued to his wicked ends by the presence and superior force of his angelic nature, he abused as his instrument, and first tried his deceit upon the woman, making his assault upon the weaker part of that human alliance, that he might gradually gain the whole, and not supposing that the man would readily give ear to him, or be deceived, but that he might yield to the error of the woman. For as Aaron was not induced to agree with the people when they blindly wished him to make an idol, and yet yielded to constraint; and as it is not credible that Solomon was so blind as to suppose that idols should be worshipped, but was drawn over to such sacrilege by the blandishments of women; so we cannot believe that Adam was deceived, and supposed the devil's word to be truth, and therefore transgressed God's law, but that he by the drawings of kindred yielded to the woman, the husband to the wife, the one human being to the only other human being. For not without significance did the apostle say, And Adam was not deceived, but the woman being deceived was in the transgression; 1 Timothy 2:14 but he speaks thus, because the woman accepted as true what the serpent told her, but the man could not bear to be severed from his only companion, even though this involved a partnership in sin. He was not on this account less culpable, but sinned with his eyes open. And so the apostle does not say, He did not sin, but He was not deceived. For he shows that he sinned when he says, By one man sin entered into the world, Romans 5:12 and immediately after more distinctly, In the likeness of Adam's transgression. But he meant that those are deceived who do not judge that which they do to be sin; but he knew. Otherwise how were it true Adam was not deceived? But having as yet no experience of the divine severity, he was possibly deceived in so far as he thought his sin venial. And consequently he was not deceived as the woman was deceived, but he was deceived as to the judgment which would be passed on his apology: The woman whom you gave to be with me, she gave me, and I did eat. Genesis 3:12 What need of saying more? Although they were not both deceived by credulity, yet both were entangled in the snares of the devil, and taken by sin. 14.13. Our first parents fell into open disobedience because already they were secretly corrupted; for the evil act had never been done had not an evil will preceded it. And what is the origin of our evil will but pride? For pride is the beginning of sin. Sirach 10:13 And what is pride but the craving for undue exaltation? And this is undue exaltation, when the soul abandons Him to whom it ought to cleave as its end, and becomes a kind of end to itself. This happens when it becomes its own satisfaction. And it does so when it falls away from that unchangeable good which ought to satisfy it more than itself. This falling away is spontaneous; for if the will had remained steadfast in the love of that higher and changeless good by which it was illumined to intelligence and kindled into love, it would not have turned away to find satisfaction in itself, and so become frigid and benighted; the woman would not have believed the serpent spoke the truth, nor would the man have preferred the request of his wife to the command of God, nor have supposed that it was a venial trangression to cleave to the partner of his life even in a partnership of sin. The wicked deed, then - that is to say, the trangression of eating the forbidden fruit - was committed by persons who were already wicked. That evil fruit Matthew 7:18 could be brought forth only by a corrupt tree. But that the tree was evil was not the result of nature; for certainly it could become so only by the vice of the will, and vice is contrary to nature. Now, nature could not have been depraved by vice had it not been made out of nothing. Consequently, that it is a nature, this is because it is made by God; but that it falls away from Him, this is because it is made out of nothing. But man did not so fall away as to become absolutely nothing; but being turned towards himself, his being became more contracted than it was when he clave to Him who supremely is. Accordingly, to exist in himself, that is, to be his own satisfaction after abandoning God, is not quite to become a nonentity, but to approximate to that. And therefore the holy Scriptures designate the proud by another name, self-pleasers. For it is good to have the heart lifted up, yet not to one's self, for this is proud, but to the Lord, for this is obedient, and can be the act only of the humble. There is, therefore, something in humility which, strangely enough, exalts the heart, and something in pride which debases it. This seems, indeed, to be contradictory, that loftiness should debase and lowliness exalt. But pious humility enables us to submit to what is above us; and nothing is more exalted above us than God; and therefore humility, by making us subject to God, exalts us. But pride, being a defect of nature, by the very act of refusing subjection and revolting from Him who is supreme, falls to a low condition; and then comes to pass what is written: You cast them down when they lifted up themselves. For he does not say, when they had been lifted up, as if first they were exalted, and then afterwards cast down; but when they lifted up themselves even then they were cast down - that is to say, the very lifting up was already a fall. And therefore it is that humility is specially recommended to the city of God as it sojourns in this world, and is specially exhibited in the city of God, and in the person of Christ its King; while the contrary vice of pride, according to the testimony of the sacred writings, specially rules his adversary the devil. And certainly this is the great difference which distinguishes the two cities of which we speak, the one being the society of the godly men, the other of the ungodly, each associated with the angels that adhere to their party, and the one guided and fashioned by love of self, the other by love of God. The devil, then, would not have ensnared man in the open and manifest sin of doing what God had forbidden, had man not already begun to live for himself. It was this that made him listen with pleasure to the words, You shall be as gods, Genesis 3:5 which they would much more readily have accomplished by obediently adhering to their supreme and true end than by proudly living to themselves. For created gods are gods not by virtue of what is in themselves, but by a participation of the true God. By craving to be more, man becomes less; and by aspiring to be self-sufficing, he fell away from Him who truly suffices him. Accordingly, this wicked desire which prompts man to please himself as if he were himself light, and which thus turns him away from that light by which, had he followed it, he would himself have become light - this wicked desire, I say, already secretly existed in him, and the open sin was but its consequence. For that is true which is written, Pride goes before destruction, and before honor is humility; Proverbs 18:12 that is to say, secret ruin precedes open ruin, while the former is not counted ruin. For who counts exaltation ruin, though no sooner is the Highest forsaken than a fall is begun? But who does not recognize it as ruin, when there occurs an evident and indubitable transgression of the commandment? And consequently, God's prohibition had reference to such an act as, when committed, could not be defended on any pretense of doing what was righteous. And I make bold to say that it is useful for the proud to fall into an open and indisputable transgression, and so displease themselves, as already, by pleasing themselves, they had fallen. For Peter was in a healthier condition when he wept and was dissatisfied with himself, than when he boldly presumed and satisfied himself. And this is averred by the sacred Psalmist when he says, Fill their faces with shame, that they may seek Your name, O Lord; that is, that they who have pleased themselves in seeking their own glory may be pleased and satisfied with You in seeking Your glory. 14.15. Therefore, because the sin was a despising of the authority of God - who had created man; who had made him in His own image; who had set him above the other animals; who had placed him in Paradise; who had enriched him with abundance of every kind and of safety; who had laid upon him neither many, nor great, nor difficult commandments, but, in order to make a wholesome obedience easy to him, had given him a single very brief and very light precept by which He reminded that creature whose service was to be free that He was Lord, - it was just that condemnation followed, and condemnation such that man, who by keeping the commandments should have been spiritual even in his flesh, became fleshly even in his spirit; and as in his pride he had sought to be his own satisfaction, God in His justice abandoned him to himself, not to live in the absolute independence he affected, but instead of the liberty he desired, to live dissatisfied with himself in a hard and miserable bondage to him to whom by sinning he had yielded himself, doomed in spite of himself to die in body as he had willingly become dead in spirit, condemned even to eternal death (had not the grace of God delivered him) because he had forsaken eternal life. Whoever thinks such punishment either excessive or unjust shows his inability to measure the great iniquity of sinning where sin might so easily have been avoided. For as Abraham's obedience is with justice pronounced to be great, because the thing commanded, to kill his son, was very difficult, so in Paradise the disobedience was the greater, because the difficulty of that which was commanded was imperceptible. And as the obedience of the second Man was the more laudable because He became obedient even unto death, Philippians 2:8 so the disobedience of the first man was the more detestable because he became disobedient even unto death. For where the penalty annexed to disobedience is great, and the thing commanded by the Creator is easy, who can sufficiently estimate how great a wickedness it is, in a matter so easy, not to obey the authority of so great a power, even when that power deters with so terrible a penalty? In short, to say all in a word, what but disobedience was the punishment of disobedience in that sin? For what else is man's misery but his own disobedience to himself, so that in consequence of his not being willing to do what he could do, he now wills to do what he cannot? For though he could not do all things in Paradise before he sinned, yet he wished to do only what he could do, and therefore he could do all things he wished. But now, as we recognize in his offspring, and as divine Scripture testifies, Man is like to vanity. For who can count how many things he wishes which he cannot do, so long as he is disobedient to himself, that is, so long as his mind and his flesh do not obey his will? For in spite of himself his mind is both frequently disturbed, and his flesh suffers, and grows old, and dies; and in spite of ourselves we suffer whatever else we suffer, and which we would not suffer if our nature absolutely and in all its parts obeyed our will. But is it not the infirmities of the flesh which hamper it in its service? Yet what does it matter how its service is hampered, so long as the fact remains, that by the just retribution of the sovereign God whom we refused to be subject to and serve, our flesh, which was subjected to us, now torments us by insubordination, although our disobedience brought trouble on ourselves, not upon God? For He is not in need of our service as we of our body's; and therefore what we did was no punishment to Him, but what we receive is so to us. And the pains which are called bodily are pains of the soul in and from the body. For what pain or desire can the flesh feel by itself and without the soul? But when the flesh is said to desire or to suffer, it is meant, as we have explained, that the man does so, or some part of the soul which is affected by the sensation of the flesh, whether a harsh sensation causing pain, or gentle, causing pleasure. But pain in the flesh is only a discomfort of the soul arising from the flesh, and a kind of shrinking from its suffering, as the pain of the soul which is called sadness is a shrinking from those things which have happened to us in spite of ourselves. But sadness is frequently preceded by fear, which is itself in the soul, not in the flesh; while bodily pain is not preceded by any kind of fear of the flesh, which can be felt in the flesh before the pain. But pleasure is preceded by a certain appetite which is felt in the flesh like a craving, as hunger and thirst and that generative appetite which is most commonly identified with the name lust, though this is the generic word for all desires. For anger itself was defined by the ancients as nothing else than the lust of revenge; although sometimes a man is angry even at iimate objects which cannot feel his vengeance, as when one breaks a pen, or crushes a quill that writes badly. Yet even this, though less reasonable, is in its way a lust of revenge, and is, so to speak, a mysterious kind of shadow of [the great law of] retribution, that they who do evil should suffer evil. There is therefore a lust for revenge, which is called anger; there is a lust of money, which goes by the name of avarice; there is a lust of conquering, no matter by what means, which is called opinionativeness; there is a lust of applause, which is named boasting. There are many and various lusts, of which some have names of their own, while others have not. For who could readily give a name to the lust of ruling, which yet has a powerful influence in the soul of tyrants, as civil wars bear witness?
71. Epiphanius, Panarion, 30.16.8 (4th cent. CE - 5th cent. CE)

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

73. Pseudo Clementine Literature, Recognitions, 1.45-1.47, 1.70-1.71 (4th cent. CE - 5th cent. CE)

1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God.
74. Anon., 2 Enoch, 30.16

75. 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!
76. Stoic School, Stoicor. Veter. Fragm., 2.310



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
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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) 160, 166, 177; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117, 125; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95; 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
age Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 118
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170
allegorical readers, origens idea of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
angel Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
angelic sin, as epistemological transgression Reed, Fallen Angels and the History of Judaism and Christianity: The Reception of Enochic Literature (2005) 52
animal body Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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
anthropogony Horkey, Cosmos in the Ancient World (2019) 291
anthropology, of irenaeus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 77
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
apollos Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 323
apostolus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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
archelaus (king of cappadocia), and dream interpretation Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
archelaus (king of cappadocia) Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
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) 118, 126
aristotle Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79; 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 Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 191
ascent literature, baptismal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
ascetic Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 191
asceticism Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 298
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(al) Karfíková, Grace and the Will According to Augustine (2012) 234
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; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 8; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 310; 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
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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
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blood Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94, 141
bodies, animal bodies Wiebe, Fallen Angels in the Theology of St Augustine (2021) 79
bodies, spiritual bodies Wiebe, Fallen Angels in the Theology of St Augustine (2021) 79
body, bodies Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 9, 15
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 36
body, resurrection Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
body, spiritual Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 4
body, transformation of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 4
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; Horkey, Cosmos in the Ancient World (2019) 291; Levison, Filled with the Spirit (2009) 308, 309, 314; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170; Osborne, Clement of Alexandria (2010) 209; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95; 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 and spirit, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
body of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94, 119, 141
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
breath, as holy spirit Horkey, Cosmos in the Ancient World (2019) 291
breath, as pneuma Horkey, Cosmos in the Ancient World (2019) 291
breath Horkey, Cosmos in the Ancient World (2019) 291
bridal chamber Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 298
bynum, caroline walker Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
caro Karfíková, Grace and the Will According to Augustine (2012) 234
carpocratians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 334
celibacy Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 298
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
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
christ Conybeare, Abused Bodies in Roman Epic (2000) 133
christology, adam/image- Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
christology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 141
chrysippus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 218, 221
cicero Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25
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
cleanthes Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 211
clement of alexandria, assimilation of heresy to paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 334
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 Horkey, Cosmos in the Ancient World (2019) 291; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
concupiscentia, concupiscence Karfíková, Grace and the Will According to Augustine (2012) 234
conflagration (ekpyrosis), in early christianity Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 221
consciousness Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
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
corpus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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, fallenness 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) 228
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
creation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 119, 141
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 160
cross, crucifixion Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94
daniel Levine Allison and Crossan, The Historical Jesus in Context (2006) 89
david Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 119
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
de civitate dei, structure 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) 228
dead, death Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
death, body of death Karfíková, Grace and the Will According to Augustine (2012) 234
death, christs death Karfíková, Grace and the Will According to Augustine (2012) 234
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, twofold 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) 228
death/mortality Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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; Karfíková, Grace and the Will According to Augustine (2012) 234; Levison, Filled with the Spirit (2009) 308; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 140; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 141
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) 9, 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
doctrine Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
dominus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
dreams Levison, Filled with the Spirit (2009) 308, 309, 314
dust Levison, Filled with the Spirit (2009) 308, 314
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
elledge, c. e. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
embodiment Wiebe, Fallen Angels in the Theology of St Augustine (2021) 79
emotions Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
emperor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 160, 166, 177
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 Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 170
eschaton, eschatological Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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
exegesis, allegorical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 334
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 334
exegesis, in clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 334
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 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, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94
faith, faithfulness (pistis) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
faith Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 362, 363
fall, humans vs demons Wiebe, Fallen Angels in the Theology of St Augustine (2021) 79
family Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
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
flesh Karfíková, Grace and the Will According to Augustine (2012) 234; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94, 141
fleshly, definition of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 77, 140
frei, on ei`do~ Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
fruit Levison, The Greek Life of Adam and Eve (2023) 737
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94
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, book of Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 298
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) 8, 9, 15
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 166; 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, immaterial conception in platonism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25
god, in philo Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25
god, jewish type of Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25
god, material conception in stoicism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 25
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
hadot, pierre Conybeare, Abused Bodies in Roman Epic (2000) 133
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
happiness/the happy life Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
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
hellenistic judaism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 160
heracleon Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
hexapla (origen) Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 97
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 of holies, holy place Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 119
homily Cover, Philo of Alexandria: On the Change of Names (2023) 188
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
house Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94, 119
ialdabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 160
identity, bodily Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
identity, of spiritual body Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 79
identity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
idolatry Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 9
ignatius Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 63
image Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 166, 177; 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
immortality, immortalitas Karfíková, Grace and the Will According to Augustine (2012) 234
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94
incarnation of the soul), mortal body, body of death, captivity of the body Karfíková, Grace and the Will According to Augustine (2012) 234
incarnation of the soul), new / spiritual / resurrected body Karfíková, Grace and the Will According to Augustine (2012) 234
inhabitants Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 80
initiation, christian Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 235
inner human van den Broek, Gnostic Religion in Antiquity (2013) 204
inspiration Levison, Filled with the Spirit (2009) 308, 309, 314
institutiones of gaius Conybeare, Abused Bodies in Roman Epic (2000) 133
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 166
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
ixion Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
jacob Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 15
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
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
jewish-christian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
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) 9, 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
josephus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 166; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes, and women Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes, as prophets/dream interpreters Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes, death and afterlife beliefs Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes, marriage and children Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes, purity and purification rituals Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
josephus essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 83
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
kingdom of god Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 77
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, 2 corinthians Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 166
law, christianity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 166
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
layton, b. Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 140
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 Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 160; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 117, 118, 137, 191, 205
light Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 125, 137, 164, 170, 191
likeness Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 177
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
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 94, 141
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
love, charity Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 95
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169