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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 2.6-2.8


Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων·We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing.


ἀλλὰ λαλοῦμεν θεοῦ σοφίαν ἐν μυστηρίῳ, τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν·But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory


ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκεν, εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν κύριον τῆς δόξης ἐσταύρωσαν·which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory.


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

81 results
1. Hebrew Bible, Exodus, 25.9, 25.40, 28.4-28.8 (9th cent. BCE - 3rd cent. BCE)

25.9. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל־כֵּלָיו וְכֵן תַּעֲשׂוּ׃ 28.4. וְלִבְנֵי אַהֲרֹן תַּעֲשֶׂה כֻתֳּנֹת וְעָשִׂיתָ לָהֶם אַבְנֵטִים וּמִגְבָּעוֹת תַּעֲשֶׂה לָהֶם לְכָבוֹד וּלְתִפְאָרֶת׃ 28.4. וְאֵלֶּה הַבְּגָדִים אֲשֶׁר יַעֲשׂוּ חֹשֶׁן וְאֵפוֹד וּמְעִיל וּכְתֹנֶת תַּשְׁבֵּץ מִצְנֶפֶת וְאַבְנֵט וְעָשׂוּ בִגְדֵי־קֹדֶשׁ לְאַהֲרֹן אָחִיךָ וּלְבָנָיו לְכַהֲנוֹ־לִי׃ 28.5. וְהֵם יִקְחוּ אֶת־הַזָּהָב וְאֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן וְאֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃ 28.6. וְעָשׂוּ אֶת־הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב׃ 28.7. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה־לּוֹ אֶל־שְׁנֵי קְצוֹתָיו וְחֻבָּר׃ 28.8. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר׃ 25.9. According to all that I show thee, the pattern of the tabernacle, and the pattern of all the furniture thereof, even so shall ye make it." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 28.4. And these are the garments which they shall make: a breastplate, and an ephod, and a robe, and a tunic of chequer work, a mitre, and a girdle; and they shall make holy garments for Aaron thy brother, and his sons, that he may minister unto Me in the priest’s office." 28.5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen." 28.6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman." 28.7. It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together." 28.8. And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen."
2. Hebrew Bible, Leviticus, 16.4-16.5 (9th cent. BCE - 3rd cent. BCE)

16.4. כְּתֹנֶת־בַּד קֹדֶשׁ יִלְבָּשׁ וּמִכְנְסֵי־בַד יִהְיוּ עַל־בְּשָׂרוֹ וּבְאַבְנֵט בַּד יַחְגֹּר וּבְמִצְנֶפֶת בַּד יִצְנֹף בִּגְדֵי־קֹדֶשׁ הֵם וְרָחַץ בַּמַּיִם אֶת־בְּשָׂרוֹ וּלְבֵשָׁם׃ 16.5. וּמֵאֵת עֲדַת בְּנֵי יִשְׂרָאֵל יִקַּח שְׁנֵי־שְׂעִירֵי עִזִּים לְחַטָּאת וְאַיִל אֶחָד לְעֹלָה׃ 16.4. He shall put on the holy linen tunic, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired; they are the holy garments; and he shall bathe his flesh in water, and put them on." 16.5. And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering."
3. Hebrew Bible, Numbers, 22.25 (9th cent. BCE - 3rd cent. BCE)

22.25. וַתֵּרֶא הָאָתוֹן אֶת־מַלְאַךְ יְהוָה וַתִּלָּחֵץ אֶל־הַקִּיר וַתִּלְחַץ אֶת־רֶגֶל בִּלְעָם אֶל־הַקִּיר וַיֹּסֶף לְהַכֹּתָהּ׃ 22.25. And the ass saw the angel of the LORD, and she thrust herself unto the wall, and crushed Balaam’s foot against the wall; and he smote her again."
4. Hebrew Bible, Proverbs, 1.2, 2.6-2.11, 3.18, 9.1 (9th cent. BCE - 3rd cent. BCE)

1.2. לָדַעַת חָכְמָה וּמוּסָר לְהָבִין אִמְרֵי בִינָה׃ 1.2. חָכְמוֹת בַּחוּץ תָּרֹנָּה בָּרְחֹבוֹת תִּתֵּן קוֹלָהּ׃ 2.6. כִּי־יְהוָה יִתֵּן חָכְמָה מִפִּיו דַּעַת וּתְבוּנָה׃ 2.7. וצפן [יִצְפֹּן] לַיְשָׁרִים תּוּשִׁיָּה מָגֵן לְהֹלְכֵי תֹם׃ 2.8. לִנְצֹר אָרְחוֹת מִשְׁפָּט וְדֶרֶךְ חסידו [חֲסִידָיו] יִשְׁמֹר׃ 2.9. אָז תָּבִין צֶדֶק וּמִשְׁפָּט וּמֵישָׁרִים כָּל־מַעְגַּל־טוֹב׃ 2.11. מְזִמָּה תִּשְׁמֹר עָלֶיךָ תְּבוּנָה תִנְצְרֶכָּה׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 1.2. To know wisdom and instruction; To comprehend the words of understanding;" 2.6. For the LORD giveth wisdom, Out of His mouth cometh knowledge and discernment;" 2.7. He layeth up sound wisdom for the upright, He is a shield to them that walk in integrity;" 2.8. That He may guard the paths of justice, And preserve the way of His godly ones. ." 2.9. Then shalt thou understand righteousness and justice, And equity, yea, every good path." 2.10. For wisdom shall enter into thy heart, And knowledge shall be pleasant unto thy soul;" 2.11. Discretion shall watch over thee, Discernment shall guard thee;" 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;"
5. Hebrew Bible, Psalms, 15.10, 78.2, 143.10 (9th cent. BCE - 3rd cent. BCE)

78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;" 143.10. Teach me to do Thy will, For Thou art my God; Let Thy good spirit Lead me in an even land."
6. Hebrew Bible, 2 Kings, 2.1, 2.3 (8th cent. BCE - 5th cent. BCE)

2.1. וַיֹּאמֶר הִקְשִׁיתָ לִשְׁאוֹל אִם־תִּרְאֶה אֹתִי לֻקָּח מֵאִתָּךְ יְהִי־לְךָ כֵן וְאִם־אַיִן לֹא יִהְיֶה׃ 2.1. וַיְהִי בְּהַעֲלוֹת יְהוָה אֶת־אֵלִיָּהוּ בַּסְעָרָה הַשָּׁמָיִם וַיֵּלֶךְ אֵלִיָּהוּ וֶאֱלִישָׁע מִן־הַגִּלְגָּל׃ 2.3. וַיֵּצְאוּ בְנֵי־הַנְּבִיאִים אֲשֶׁר־בֵּית־אֵל אֶל־אֱלִישָׁע וַיֹּאמְרוּ אֵלָיו הֲיָדַעְתָּ כִּי הַיּוֹם יְהוָה לֹקֵחַ אֶת־אֲדֹנֶיךָ מֵעַל רֹאשֶׁךָ וַיֹּאמֶר גַּם־אֲנִי יָדַעְתִּי הֶחֱשׁוּ׃ 2.1. And it came to pass, when the LORD would take up Elijah by a whirlwind into heaven, that Elijah went with Elisha from Gilgal." 2.3. And the sons of the prophets that were at Beth-el came forth to Elisha, and said unto him: ‘Knowest thou that the LORD will take away thy master from thy head to-day?’ And he said: ‘Yea, I know it; hold ye your peace.’—"
7. Hebrew Bible, Isaiah, 11.1-11.5, 14.4-14.21, 24.21, 29.14, 63.7-63.14, 64.3, 65.17 (8th cent. BCE - 5th cent. BCE)

11.1. וְיָצָא חֹטֶר מִגֵּזַע יִשָׁי וְנֵצֶר מִשָּׁרָשָׁיו יִפְרֶה׃ 11.1. וְהָיָה בַּיּוֹם הַהוּא שֹׁרֶשׁ יִשַׁי אֲשֶׁר עֹמֵד לְנֵס עַמִּים אֵלָיו גּוֹיִם יִדְרֹשׁוּ וְהָיְתָה מְנֻחָתוֹ כָּבוֹד׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 11.4. וְשָׁפַט בְּצֶדֶק דַּלִּים וְהוֹכִיחַ בְּמִישׁוֹר לְעַנְוֵי־אָרֶץ וְהִכָּה־אֶרֶץ בְּשֵׁבֶט פִּיו וּבְרוּחַ שְׂפָתָיו יָמִית רָשָׁע׃ 11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 14.4. וְנָשָׂאתָ הַמָּשָׁל הַזֶּה עַל־מֶלֶךְ בָּבֶל וְאָמָרְתָּ אֵיךְ שָׁבַת נֹגֵשׂ שָׁבְתָה מַדְהֵבָה׃ 14.5. שָׁבַר יְהוָה מַטֵּה רְשָׁעִים שֵׁבֶט מֹשְׁלִים׃ 14.6. מַכֶּה עַמִּים בְּעֶבְרָה מַכַּת בִּלְתִּי סָרָה רֹדֶה בָאַף גּוֹיִם מֻרְדָּף בְּלִי חָשָׂךְ׃ 14.7. נָחָה שָׁקְטָה כָּל־הָאָרֶץ פָּצְחוּ רִנָּה׃ 14.8. גַּם־בְּרוֹשִׁים שָׂמְחוּ לְךָ אַרְזֵי לְבָנוֹן מֵאָז שָׁכַבְתָּ לֹא־יַעֲלֶה הַכֹּרֵת עָלֵינוּ׃ 14.9. שְׁאוֹל מִתַּחַת רָגְזָה לְךָ לִקְרַאת בּוֹאֶךָ עוֹרֵר לְךָ רְפָאִים כָּל־עַתּוּדֵי אָרֶץ הֵקִים מִכִּסְאוֹתָם כֹּל מַלְכֵי גוֹיִם׃ 14.11. הוּרַד שְׁאוֹל גְּאוֹנֶךָ הֶמְיַת נְבָלֶיךָ תַּחְתֶּיךָ יֻצַּע רִמָּה וּמְכַסֶּיךָ תּוֹלֵעָה׃ 14.12. אֵיךְ נָפַלְתָּ מִשָּׁמַיִם הֵילֵל בֶּן־שָׁחַר נִגְדַּעְתָּ לָאָרֶץ חוֹלֵשׁ עַל־גּוֹיִם׃ 14.13. וְאַתָּה אָמַרְתָּ בִלְבָבְךָ הַשָּׁמַיִם אֶעֱלֶה מִמַּעַל לְכוֹכְבֵי־אֵל אָרִים כִּסְאִי וְאֵשֵׁב בְּהַר־מוֹעֵד בְּיַרְכְּתֵי צָפוֹן׃ 14.14. אֶעֱלֶה עַל־בָּמֳתֵי עָב אֶדַּמֶּה לְעֶלְיוֹן׃ 14.15. אַךְ אֶל־שְׁאוֹל תּוּרָד אֶל־יַרְכְּתֵי־בוֹר׃ 14.16. רֹאֶיךָ אֵלֶיךָ יַשְׁגִּיחוּ אֵלֶיךָ יִתְבּוֹנָנוּ הֲזֶה הָאִישׁ מַרְגִּיז הָאָרֶץ מַרְעִישׁ מַמְלָכוֹת׃ 14.17. שָׂם תֵּבֵל כַּמִּדְבָּר וְעָרָיו הָרָס אֲסִירָיו לֹא־פָתַח בָּיְתָה׃ 14.18. כָּל־מַלְכֵי גוֹיִם כֻּלָּם שָׁכְבוּ בְכָבוֹד אִישׁ בְּבֵיתוֹ׃ 14.19. וְאַתָּה הָשְׁלַכְתָּ מִקִּבְרְךָ כְּנֵצֶר נִתְעָב לְבוּשׁ הֲרֻגִים מְטֹעֲנֵי חָרֶב יוֹרְדֵי אֶל־אַבְנֵי־בוֹר כְּפֶגֶר מוּבָס׃ 14.21. הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃ 24.21. וְהָיָה בַּיּוֹם הַהוּא יִפְקֹד יְהוָה עַל־צְבָא הַמָּרוֹם בַּמָּרוֹם וְעַל־מַלְכֵי הָאֲדָמָה עַל־הָאֲדָמָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 63.7. חַסְדֵי יְהוָה אַזְכִּיר תְּהִלֹּת יְהוָה כְּעַל כֹּל אֲשֶׁר־גְּמָלָנוּ יְהוָה וְרַב־טוּב לְבֵית יִשְׂרָאֵל אֲשֶׁר־גְּמָלָם כְּרַחֲמָיו וּכְרֹב חֲסָדָיו׃ 63.8. וַיֹּאמֶר אַךְ־עַמִּי הֵמָּה בָּנִים לֹא יְשַׁקֵּרוּ וַיְהִי לָהֶם לְמוֹשִׁיעַ׃ 63.9. בְּכָל־צָרָתָם לא [לוֹ] צָר וּמַלְאַךְ פָּנָיו הוֹשִׁיעָם בְּאַהֲבָתוֹ וּבְחֶמְלָתוֹ הוּא גְאָלָם וַיְנַטְּלֵם וַיְנַשְּׂאֵם כָּל־יְמֵי עוֹלָם׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 63.12. מוֹלִיךְ לִימִין מֹשֶׁה זְרוֹעַ תִּפְאַרְתּוֹ בּוֹקֵעַ מַיִם מִפְּנֵיהֶם לַעֲשׂוֹת לוֹ שֵׁם עוֹלָם׃ 63.13. מוֹלִיכָם בַּתְּהֹמוֹת כַּסּוּס בַּמִּדְבָּר לֹא יִכָּשֵׁלוּ׃ 63.14. כַּבְּהֵמָה בַּבִּקְעָה תֵרֵד רוּחַ יְהוָה תְּנִיחֶנּוּ כֵּן נִהַגְתָּ עַמְּךָ לַעֲשׂוֹת לְךָ שֵׁם תִּפְאָרֶת׃ 64.3. וּמֵעוֹלָם לֹא־שָׁמְעוּ לֹא הֶאֱזִינוּ עַיִן לֹא־רָאָתָה אֱלֹהִים זוּלָתְךָ יַעֲשֶׂה לִמְחַכֵּה־לוֹ׃ 65.17. כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ 11.1. And there shall come forth a shoot out of the stock of Jesse, And a twig shall grow forth out of his roots." 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 11.4. But with righteousness shall he judge the poor, And decide with equity for the meek of the land; And he shall smite the land with the rod of his mouth, And with the breath of his lips shall he slay the wicked." 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 14.4. that thou shalt take up this parable against the king of Babylon, and say: How hath the oppressor ceased! The exactress of gold ceased!" 14.5. The LORD hath broken the staff of the wicked, the sceptre of the rulers," 14.6. That smote the peoples in wrath with an incessant stroke, that ruled the nations in anger, with a persecution that none restrained." 14.7. The whole earth is at rest, and is quiet; they break forth into singing." 14.8. Yea, the cypresses rejoice at thee, and the cedars of Lebanon: ‘Since thou art laid down, no feller is come up against us.’" 14.9. The nether-world from beneath is moved for thee to meet thee at thy coming; the shades are stirred up for thee, even all the chief ones of the earth; all the kings of the nations are raised up from their thrones." 14.10. All they do answer And say unto thee: ‘Art thou also become weak as we? Art thou become like unto us?" 14.11. Thy pomp is brought down to the nether-world, And the noise of thy psalteries; the maggot is spread under thee, And the worms cover thee.’" 14.12. How art thou fallen from heaven, O day-star, son of the morning! How art thou cut down to the ground, That didst cast lots over the nations!" 14.13. And thou saidst in thy heart: ‘I will ascend into heaven, Above the stars of God Will I exalt my throne, And I will sit upon the mount of meeting, In the uttermost parts of the north;" 14.14. I will ascend above the heights of the clouds; I will be like the Most High.’" 14.15. Yet thou shalt be brought down to the nether-world, To the uttermost parts of the pit." 14.16. They that saw thee do narrowly look upon thee, They gaze earnestly at thee: ‘Is this the man that made the earth to tremble, That did shake kingdoms;" 14.17. That made the world as a wilderness, And destroyed the cities thereof; That opened not the house of his prisoners?’" 14.18. All the kings of the nations, all of them, sleep in glory, every one in his own house." 14.19. But thou art cast forth away from thy grave Like an abhorred offshoot, In the raiment of the slain, that are thrust through with the sword, That go down to the pavement of the pit, As a carcass trodden under foot." 14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever." 14.21. Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities." 24.21. And it shall come to pass in that day, That the LORD will punish the host of the high heaven on high, And the kings of the earth upon the earth." 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 63.7. I will make mention of the mercies of the LORD, and the praises of the LORD, according to all that the LORD hath bestowed on us; and the great goodness toward the house of Israel, which He hath bestowed on them according to His compassions, and according to the multitude of His mercies." 63.8. For He said: ‘Surely, they are My people, children that will not deal falsely’; so He was their Saviour." 63.9. In all their affliction He was afflicted, and the angel of His presence saved them; in His love and in His pity He redeemed them; And He bore them, and carried them all the days of old. ." 63.10. But they rebelled, and grieved His holy spirit; therefore He was turned to be their enemy, Himself fought against them." 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?" 63.12. That caused His glorious arm to go at the right hand of Moses? That divided the water before them, To make Himself an everlasting name?" 63.13. That led them through the deep, as a horse in the wilderness, without stumbling?" 63.14. As the cattle that go down into the valley, the spirit of the LORD caused them to rest; So didst Thou lead Thy people, To make Thyself a glorious name.’" 64.3. And whereof from of old men have not heard, nor perceived by the ear, neither hath the eye seen a God beside Thee, who worketh for him that waiteth for Him." 65.17. For, behold, I create new heavens And a new earth; And the former things shall not be remembered, Nor come into mind. ."
8. Hebrew Bible, Ezekiel, 28.1-28.19 (6th cent. BCE - 5th cent. BCE)

28.1. מוֹתֵי עֲרֵלִים תָּמוּת בְּיַד־זָרִים כִּי אֲנִי דִבַּרְתִּי נְאֻם אֲדֹנָי יְהוִה׃ 28.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.2. בֶּן־אָדָם אֱמֹר לִנְגִיד צֹר כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן גָּבַהּ לִבְּךָ וַתֹּאמֶר אֵל אָנִי מוֹשַׁב אֱלֹהִים יָשַׁבְתִּי בְּלֵב יַמִּים וְאַתָּה אָדָם וְלֹא־אֵל וַתִּתֵּן לִבְּךָ כְּלֵב אֱלֹהִים׃ 28.2. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.3. הִנֵּה חָכָם אַתָּה מדנאל [מִדָּנִיֵּאל] כָּל־סָתוּם לֹא עֲמָמוּךָ׃ 28.4. בְּחָכְמָתְךָ וּבִתְבוּנָתְךָ עָשִׂיתָ לְּךָ חָיִל וַתַּעַשׂ זָהָב וָכֶסֶף בְּאוֹצְרוֹתֶיךָ׃ 28.5. בְּרֹב חָכְמָתְךָ בִּרְכֻלָּתְךָ הִרְבִּיתָ חֵילֶךָ וַיִּגְבַּהּ לְבָבְךָ בְּחֵילֶךָ׃ 28.6. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה יַעַן תִּתְּךָ אֶת־לְבָבְךָ כְּלֵב אֱלֹהִים׃ 28.7. לָכֵן הִנְנִי מֵבִיא עָלֶיךָ זָרִים עָרִיצֵי גּוֹיִם וְהֵרִיקוּ חַרְבוֹתָם עַל־יְפִי חָכְמָתֶךָ וְחִלְּלוּ יִפְעָתֶךָ׃ 28.8. לַשַּׁחַת יוֹרִדוּךָ וָמַתָּה מְמוֹתֵי חָלָל בְּלֵב יַמִּים׃ 28.9. הֶאָמֹר תֹּאמַר אֱלֹהִים אָנִי לִפְנֵי הֹרְגֶךָ וְאַתָּה אָדָם וְלֹא־אֵל בְּיַד מְחַלְלֶיךָ׃ 28.11. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 28.12. בֶּן־אָדָם שָׂא קִינָה עַל־מֶלֶךְ צוֹר וְאָמַרְתָּ לּוֹ כֹּה אָמַר אֲדֹנָי יְהוִה אַתָּה חוֹתֵם תָּכְנִית מָלֵא חָכְמָה וּכְלִיל יֹפִי׃ 28.13. בְּעֵדֶן גַּן־אֱלֹהִים הָיִיתָ כָּל־אֶבֶן יְקָרָה מְסֻכָתֶךָ אֹדֶם פִּטְדָה וְיָהֲלֹם תַּרְשִׁישׁ שֹׁהַם וְיָשְׁפֵה סַפִּיר נֹפֶךְ וּבָרְקַת וְזָהָב מְלֶאכֶת תֻּפֶּיךָ וּנְקָבֶיךָ בָּךְ בְּיוֹם הִבָּרַאֲךָ כּוֹנָנוּ׃ 28.14. אַתְּ־כְּרוּב מִמְשַׁח הַסּוֹכֵךְ וּנְתַתִּיךָ בְּהַר קֹדֶשׁ אֱלֹהִים הָיִיתָ בְּתוֹךְ אַבְנֵי־אֵשׁ הִתְהַלָּכְתָּ׃ 28.15. תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 28.16. בְּרֹב רְכֻלָּתְךָ מָלוּ תוֹכְךָ חָמָס וַתֶּחֱטָא וָאֶחַלֶּלְךָ מֵהַר אֱלֹהִים וָאַבֶּדְךָ כְּרוּב הַסֹּכֵךְ מִתּוֹךְ אַבְנֵי־אֵשׁ׃ 28.17. גָּבַהּ לִבְּךָ בְּיָפְיֶךָ שִׁחַתָּ חָכְמָתְךָ עַל־יִפְעָתֶךָ עַל־אֶרֶץ הִשְׁלַכְתִּיךָ לִפְנֵי מְלָכִים נְתַתִּיךָ לְרַאֲוָה בָךְ׃ 28.18. מֵרֹב עֲוֺנֶיךָ בְּעֶוֶל רְכֻלָּתְךָ חִלַּלְתָּ מִקְדָּשֶׁיךָ וָאוֹצִא־אֵשׁ מִתּוֹכְךָ הִיא אֲכָלַתְךָ וָאֶתֶּנְךָ לְאֵפֶר עַל־הָאָרֶץ לְעֵינֵי כָּל־רֹאֶיךָ׃ 28.19. כָּל־יוֹדְעֶיךָ בָּעַמִּים שָׁמְמוּ עָלֶיךָ בַּלָּהוֹת הָיִיתָ וְאֵינְךָ עַד־עוֹלָם׃ 28.1. And the word of the LORD came unto me, saying:" 28.2. ’Son of man, say unto the prince of Tyre: Thus saith the Lord GOD: Because thy heart is lifted up, And thou hast said: I am a god, I sit in the seat of God, In the heart of the seas; Yet thou art man, and not God, Though thou didst set thy heart as the heart of God—" 28.3. Behold, thou art wiser than Daniel! There is no secret that they can hide from thee!" 28.4. By thy wisdom and by thy discernment Thou hast gotten thee riches, And hast gotten gold and silver Into thy treasures;" 28.5. In thy great wisdom by thy traffic Hast thou increased thy riches, And thy heart is lifted up because of thy riches—" 28.6. Therefore thus saith the Lord GOD: Because thou hast set thy heart As the heart of God;" 28.7. Therefore, behold, I will bring strangers upon thee, The terrible of the nations; And they shall draw their swords against the beauty of thy wisdom, And they shall defile thy brightness. ." 28.8. They shall bring thee down to the pit; And thou shalt die the deaths of them that are slain, In the heart of the seas." 28.9. Wilt thou yet say before him that slayeth thee: I am God? But thou art man, and not God, In the hand of them that defile thee." 28.10. Thou shalt die the deaths of the uncircumcised By the hand of strangers; For I have spoken, saith the Lord GOD.’" 28.11. Moreover the word of the LORD came unto me, saying:" 28.12. ’Son of man, take up a lamentation for the king of Tyre, and say unto him: Thus saith the Lord GOD: Thou seal most accurate, full of wisdom, and perfect in beauty," 28.13. thou wast in Eden the garden of God; every precious stone was thy covering, the carnelian, the topaz, and the emerald, the beryl, the onyx, and the jasper, the sapphire, the carbuncle, and the smaragd, and gold; the workmanship of thy settings and of thy sockets was in thee, in the day that thou wast created they were prepared." 28.14. Thou wast the far-covering cherub; and I set thee, so that thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire." 28.15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee." 28.16. By the multitude of thy traffic they filled the midst of thee with violence, and thou hast sinned; therefore have I cast thee as profane out of the mountain of God; and I have destroyed thee, O covering cherub, from the midst of the stones of fire." 28.17. Thy heart was lifted up because of thy beauty, thou hast corrupted thy wisdom by reason of thy brightness; I have cast thee to the ground, I have laid thee before kings, that they may gaze upon thee." 28.18. By the multitude of thine iniquities, in the unrighteousness of thy traffic, thou hast profaned thy sanctuaries; therefore have I brought forth a fire from the midst of thee, it hath devoured thee, and I have turned thee to ashes upon the earth in the sight of all them that behold thee." 28.19. All they that know thee among the peoples shall be appalled at thee; thou art become a terror, and thou shalt never be any more.’"
9. Hebrew Bible, Haggai, 2.5 (6th cent. BCE - 5th cent. BCE)

2.5. אֶת־הַדָּבָר אֲשֶׁר־כָּרַתִּי אִתְּכֶם בְּצֵאתְכֶם מִמִּצְרַיִם וְרוּחִי עֹמֶדֶת בְּתוֹכְכֶם אַל־תִּירָאוּ׃ 2.5. The word that I coveted with you when ye came out of Egypt have I established, and My spirit abideth among you; fear ye not."
10. Hebrew Bible, 1 Chronicles, 28.19 (5th cent. BCE - 3rd cent. BCE)

28.19. הַכֹּל בִּכְתָב מִיַּד יְהוָה עָלַי הִשְׂכִּיל כֹּל מַלְאֲכוֹת הַתַּבְנִית׃ 28.19. ’All this [do I give thee] in writing, as the LORD hath made me wise by His hand upon me, even all the works of this pattern.’"
11. Hebrew Bible, 2 Chronicles, 36.15-36.16 (5th cent. BCE - 3rd cent. BCE)

36.15. וַיִּשְׁלַח יְהוָה אֱלֹהֵי אֲבוֹתֵיהֶם עֲלֵיהֶם בְּיַד מַלְאָכָיו הַשְׁכֵּם וְשָׁלוֹחַ כִּי־חָמַל עַל־עַמּוֹ וְעַל־מְעוֹנוֹ׃ 36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.15. And the LORD, the God of their fathers, sent to them by His messengers, sending betimes and often; because He had compassion on His people, and on His dwelling-place;" 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy."
12. Hebrew Bible, Nehemiah, 9.20 (5th cent. BCE - 4th cent. BCE)

9.20. Thou gavest also Thy good spirit to instruct them, and withheldest not Thy manna from their mouth, and gavest them water for their thirst."
13. Plato, Philebus, None (5th cent. BCE - 4th cent. BCE)

29e. Soc. Apply the same line of thought to that which we call the universe. It would likewise be a body, being composed of the same elements. Pro. Quite right. Soc. Does our body derive, obtain, and possess from that body, or that body from ours, nourishment and everything else that we mentioned just now? Pro. That, Socrates, is another question not worth asking.
14. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

28b. be beautiful; but whenever he gazes at that which has come into existence and uses a created model, the object thus executed is not beautiful. Now the whole Heaven, or Cosmos, or if there is any other name which it specially prefers, by that let us call it,—so, be its name what it may, we must first investigate concerning it that primary question which has to be investigated at the outset in every case,—namely, whether it has existed always, having no beginning of generation, or whether it has come into existence, having begun from some beginning. It has come into existence; for it is visible and tangible and possessed of a body; and all such things are sensible
15. Anon., 1 Enoch, 10.4-10.5, 14.16, 14.20, 22.14, 25.3, 25.7, 27.3, 27.5, 36.4, 40.1, 40.3, 41.7, 45.1-45.3, 55.3-55.4, 63.2, 65.12, 81.3, 83.8, 91.13, 102.3 (3rd cent. BCE - 2nd cent. BCE)

10.4. and his seed may be preserved for all the generations of the world.' And again the Lord said to Raphael: 'Bind Azazel hand and foot, and cast him into the darkness: and make an opening 10.5. in the desert, which is in Dudael, and cast him therein. And place upon him rough and jagged rocks, and cover him with darkness, and let him abide there for ever, and cover his face that he may 14.16. than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to 22.14. The I blessed the Lord of glory and said: 'Blessed be my Lord, the Lord of righteousness, who ruleth for ever.' 25.3. know about everything, but especially about this tree.' And he answered saying: 'This high mountain which thou hast seen, whose summit is like the throne of God, is His throne, where the Holy Great One, the Lord of Glory, the Eternal King, will sit, when He shall come down to visit 25.7. Then blessed I the God of Glory, the Eternal King, who hath prepared such things for the righteous, and hath created them and promised to give to them. 27.3. hall be their place of judgement. In the last days there shall be upon them the spectacle of righteous judgement in the presence of the righteous for ever: here shall the merciful bless the Lord of glory, the Eternal King. 27.5. which He has assigned them (their lot).' Then I blessed the Lord of Glory and set forth His glory and lauded Him gloriously. 40.1. And after that I saw thousands of thousands and ten thousand times ten thousand, I saw a multitude 40.1. And these are the four angels of the Lord of Spirits and the four voices I heard in those days. 40.3. And I heard the voices of those four presences as they uttered praises before the Lord of glory. 41.7. of the Lord of Spirits, and mighty is His name for ever and ever. And after that I saw the hidden and the visible path of the moon, and she accomplishes the course of her path in that place by day and by night-the one holding a position opposite to the other before the Lord of Spirits.And they give thanks and praise and rest not; For unto them is their thanksgiving rest. 45.1. And this is the second Parable concerning those who deny the name of the dwelling of the holy ones and the Lord of Spirits. 45.2. And into the heaven they shall not ascend, And on the earth they shall not come: Such shall be the lot of the sinners Who have denied the name of the Lord of Spirits, Who are thus preserved for the day of suffering and tribulation. 45.3. On that day Mine Elect One shall sit on the throne of glory And shall try their works, And their places of rest shall be innumerable.And their souls shall grow strong within them when they see Mine Elect Ones, And those who have called upon My glorious name: 55.3. When I have desired to take hold of them by the hand of the angels on the day of tribulation and pain because of this, I will cause My chastisement and My wrath to abide upon them, saith 55.4. God, the Lord of Spirits. Ye mighty kings who dwell on the earth, ye shall have to behold Mine Elect One, how he sits on the throne of glory and judges Azazel, and all his associates, and all his hosts in the name of the Lord of Spirits.' 63.2. down and worship before the Lord of Spirits, and confess their sins before Him. And they shall bless and glorify the Lord of Spirits, and say: 65.12. And He has destined thy name to be among the holy, And will preserve thee amongst those who dwell on the earth, And has destined thy righteous seed both for kingship and for great honours, And from thy seed shall proceed a fountain of the righteous and holy without number for ever. 81.3. that shall be upon the earth to the remotest generations. And forthwith I blessed the great Lord the King of glory for ever, in that He has made all the works of the world,And I extolled the Lord because of His patience, And blessed Him because of the children of men. 83.8. a great destruction. And now, my son, arise and make petition to the Lord of glory, since thou art a believer, that a remt may remain on the earth, and that He may not destroy the whole 91.13. And at its close they shall acquire houses through their righteousness, And a house shall be built for the Great King in glory for evermore 102.3. And all the angels shall execute their commandst And shall seek to hide themselves from the presence of the Great Glory, And the children of earth shall tremble and quake; And ye sinners shall be cursed for ever, And ye shall have no peace.
16. Anon., Jubilees, 5.10-5.11, 10.1-10.14 (2nd cent. BCE - 2nd cent. BCE)

5.10. and He bade us to bind them in the depths of the earth, and behold they are bound in the midst of them, and are (kept) separate. 5.11. And against their sons went forth a command from before His face that they should be smitten with the sword, and be removed from under heaven. 10.1. And in the third week of this jubilee the unclean demons began to lead astray the children of the sons of Noah; and to make to err and destroy them. 10.2. And the sons of Noah came to Noah their father, and they told him concerning the demons which were, leading astray and blinding and slaying his sons' sons. 10.3. And he prayed before the Lord his God, and said: God of the spirits of all flesh, who hast shown mercy unto me, And hast saved me and my sons from the waters of the flood, And hast not caused me to perish as Thou didst the sons of perdition; 10.4. For Thy grace hath been great towards me, And great hath been Thy mercy to my soul; 10.5. Let Thy grace be lift up upon my sons 10.6. But do Thou bless me and my sons, that we may increase and multiply and replenish the earth. 10.7. And Thou knowest how Thy Watchers, the fathers of these spirits, acted in my day: 10.8. and as for these spirits which are living, imprison them and hold them fast in the place of condemnation, and let them not bring destruction on the sons of thy servant, my God; for these are maligt, and created in order to destroy. 10.9. And let them not rule over the spirits of the living; for Thou alone canst exercise dominion over them. And let them not have power over the sons of the righteous from henceforth and for evermore. 10.10. And the Lord our God bade us to bind all. 10.11. And the chief of the spirits, Mastêmâ, came and said: "Lord, Creator, let some of them remain before me, and let them hearken to my voice, and do all that I shall say unto them; 10.12. for if some of them are not left to me, I shall not be able to execute the power of my will on the sons of men; 10.13. for these are for corruption and leading astray before my judgment, for great is the wickedness of the sons of men. 10.14. And He said: "Let the tenth part of them remain before him, and let nine parts descend into the place of condemnation.
17. Anon., Testament of Levi, 3.2-3.8 (2nd cent. BCE - 2nd cent. CE)

3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones. 3.4. And in the highest of all dwelleth the Great Glory, far above all holiness. 3.5. In [the heaven next to] it are the archangels, who minister and make propitiation to the Lord for all the sins of ignorance of the righteous; 3.6. offering to the Lord a sweet- smelling savour, a reasonable and a bloodless offering. 3.7. And [in the heaven below this] are the angels who bear answers to the angels of the presence of the Lord. 3.8. And in the heaven next to this are thrones and dominions, in which always they offer praise to God.
18. Dead Sea Scrolls, Pesher On Habakkuk, 7 (2nd cent. BCE - 1st cent. CE)

19. Dead Sea Scrolls, War Scroll, 13.10-13.12, 14.9 (2nd cent. BCE - 1st cent. CE)

20. Dead Sea Scrolls, Community Rule, 1.8, 2.2, 3.3, 3.9, 3.11-3.14, 3.20-3.24, 5.24, 8.20, 9.8-9.19 (2nd cent. BCE - 1st cent. CE)

21. Hebrew Bible, Daniel, 2.19 (2nd cent. BCE - 2nd cent. BCE)

2.19. אֱדַיִן לְדָנִיֵּאל בְּחֶזְוָא דִי־לֵילְיָא רָזָה גֲלִי אֱדַיִן דָּנִיֵּאל בָּרִךְ לֶאֱלָהּ שְׁמַיָּא׃ 2.19. Then was the secret revealed unto Daniel in a vision of the night. Then Daniel blessed the God of heaven."
22. Septuagint, Ecclesiasticus (Siracides), 24.21, 31.22-31.27, 37.27-37.31 (2nd cent. BCE - 2nd cent. BCE)

24.21. Those who eat me will hunger for more,and those who drink me will thirst for more. 31.22. Listen to me, my son, and do not disregard me,and in the end you will appreciate my words. In all your work be industrious,and no sickness will overtake you. 31.23. Men will praise the one who is liberal with food,and their testimony to his excellence is trustworthy. 31.24. The city will complain of the one who is niggardly with food,and their testimony to his niggardliness is accurate. 31.25. Do not aim to be valiant over wine,for wine has destroyed many. 31.26. Fire and water prove the temper of steel,so wine tests hearts in the strife of the proud. 31.27. Wine is like life to men,if you drink it in moderation. What is life to a man who is without wine?It has been created to make men glad. 37.27. My son, test your soul while you live;see what is bad for it and do not give it that. 37.28. For not everything is good for every one,and not every person enjoys everything. 37.29. Do not have an insatiable appetite for any luxury,and do not give yourself up to food; 37.31. Many have died of gluttony,but he who is careful to avoid it prolongs his life.
23. Septuagint, Wisdom of Solomon, 24.21, 31.22-31.23 (2nd cent. BCE - 1st cent. BCE)

24. Lucretius Carus, On The Nature of Things, 5.1120-5.1130 (1st cent. BCE - 1st cent. BCE)

25. Philo of Alexandria, On Husbandry, 9, 8 (1st cent. BCE - 1st cent. CE)

8. First of all, therefore, the husbandman is not anxious to plant or to sow anything that is unproductive, but only all such things as are worth cultivation, and as bear fruit, which will bring a yearly produce to their master man. For nature has pointed him out as the master of all trees and animals, and all other things whatever which are perishable;
26. Philo of Alexandria, On Flight And Finding, 98, 97 (1st cent. BCE - 1st cent. CE)

97. Therefore he exhorts him who is able to run swiftly to strain onwards, without stopping to take breath, to the highest word of God, which is the fountain of wisdom, in order that by drinking of that stream he may find everlasting life instead of death. But he urges him who is not so swift of foot to flee for refuge to the creative power which Moses calls God, since it is by that power that all things were made and arranged; for to him who comprehends that everything has been created, that comprehension alone, and the knowledge of the Creator, is a great acquisition of good, which immediately persuades the creature to love him who created it.
27. Philo of Alexandria, On Dreams, 2.252 (1st cent. BCE - 1st cent. CE)

2.252. And again, the invisible spirit which is accustomed to converse with me in an unseen manner prompts me with a suggestion, and says, O my friend, you seem to be ignorant of an important and most desirable matter which I will explain to you completely; for I have also in a most seasonable manner explained many other things to you also.
28. Philo of Alexandria, On The Special Laws, 1.63 (1st cent. BCE - 1st cent. CE)

1.63. For he thinks it right, that the man who is legally enrolled as a citizen of his constitution must be perfect, not indeed in those things in which the multitude is educated, such as divination, and augury, and plausible conjectures, but in the observances due to God, which have nothing doubtful or uncertain about them, but only indubitable and naked truth.
29. Philo of Alexandria, On The Life of Moses, 1.274-1.277 (1st cent. BCE - 1st cent. CE)

1.274. Then, as he said that he ought to return back again, he asked of the vision which appeared to him, whether he should go back again to his own house; but the angel beholding his insincerity, and being indigt at it (for what need was there for him to ask questions in a matter which was so evident, which had its answer plain in itself, and which did not require any more positive information by means of words, unless a person's ears are more to be trusted than his eyes, and words than thing 1.275. But when the king heard that he was now near at hand, he went forth with his guards to meet him; and when they met at first there were, as was natural, greetings and salutations, and then a brief reproof of his tardiness and of his not having come more readily. After this there were feastings and costly entertainments, and all those other things which are usually prepared on the occasion of the reception of strangers, everything with royal magnificence being prepared, so as to give an exaggerated idea of the power and glory of the king. 1.276. The next day at the rising of the sun, Balak took the prophet and led him up to a high hill, where it also happened that a pillar had been erected to some deity which the natives of the country had been accustomed to worship; and from thence there was seen a portion of the camp of the Hebrews, which was shown to the magician from this point, as if from a watch tower. 1.277. And he when he beheld it said: "Do thou, O king, build here seven altars, and offer upon every one of them a bullock and a ram. And I will turn aside and inquire of God what I am to say." So, having gone forth, immediately he became inspired, the prophetic spirit having entered into him, which drove all his artificial system of divination and cunning out of his soul; for it was not possible that holy inspiration should dwell in the same abode with magic. Then, returning back to the king, and beholding the sacrifices and the altars flaming, he became like the interpreter of some other being who was prompting his words
30. Philo of Alexandria, Allegorical Interpretation, 1.78, 3.159 (1st cent. BCE - 1st cent. CE)

1.78. And the gold of that land is good." Is there, then, any other gold which is not good? Beyond all doubt; for the nature of prudence is twofold, there being one prudence general, and another particular. Therefore, the prudence that is in me, being particular prudence, is not good; for when I perish that also will perish together with me; but general or universal prudence, the abode of which is the wisdom of God and the house of God, is good; for it is imperishable itself, and dwells in an imperishable habitation. XXVI.
31. Philo of Alexandria, Questions On Genesis, 1.6, 4.8 (1st cent. BCE - 1st cent. CE)

32. Josephus Flavius, Jewish Antiquities, 4.108 (1st cent. CE - 1st cent. CE)

4.108. but when the divine angel met him in the way, when he was in a narrow passage, and hedged in with a wall on both sides, the ass on which Balaam rode understood that it was a divine spirit that met him, and thrust Balaam to one of the walls, without regard to the stripes which Balaam, when he was hurt by the wall, gave her;
33. New Testament, 1 Peter, 1.11-1.12 (1st cent. CE - 1st cent. CE)

1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
34. New Testament, 1 Corinthians, 1, 1.2, 1.6, 1.7, 1.8, 1.11, 1.12, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6-3.4, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 4, 4.1, 4.5, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 6, 6.3, 6.5, 6.11, 6.12, 6.13, 6.14, 7.40, 8.1, 8.3, 8.4, 8.5, 8.6, 8.7, 9.12, 10.8, 10.11, 11.10, 12, 12.7, 12.8, 12.10, 12.11, 12.13, 13, 13.1, 13.2, 13.3, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 14, 14.2, 14.5, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.20, 14.21, 14.26, 15, 15.19, 15.23, 15.24, 15.25, 15.26, 15.34, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.42, 15.43, 15.44, 15.51, 15.57 (1st cent. CE - 1st cent. CE)

35. New Testament, 1 Thessalonians, 1.4-1.6, 2.13, 5.3-5.10, 5.20-5.21 (1st cent. CE - 1st cent. CE)

1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 5.3. For when they are saying, "Peace and safety," then sudden destruction will come on them, like birth pains on a pregt woman; and they will in no way escape. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.10. who died for us, that, whether we wake or sleep, we should live together with him. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good.
36. New Testament, 1 Timothy, 4.2-4.3, 6.20 (1st cent. CE - 1st cent. CE)

4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 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. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
37. New Testament, 2 Corinthians, 4.2, 4.4, 4.10, 4.16-4.17, 5.19, 7.1, 10.5, 11.7-11.11, 11.14, 12.1-12.10, 12.12 (1st cent. CE - 1st cent. CE)

38. New Testament, 2 Thessalonians, 2.7 (1st cent. CE - 1st cent. CE)

2.7. For the mystery of lawlessness already works. Only there is one who restrains now, until he is taken out of the way.
39. New Testament, Acts, 1.6-1.8, 2.4, 2.6, 2.8, 2.11, 2.17, 8.14, 8.26-8.27, 8.29, 10.19, 10.46, 11.12, 13.2-13.4, 14.3, 16.6-16.7, 16.16-16.24, 17.30, 18.24, 18.27-18.28, 19.6, 19.11, 20.23, 20.28, 28.3-28.6 (1st cent. CE - 2nd cent. CE)

1.6. Therefore, when they had come together, they asked him, "Lord, are you now restoring the kingdom to Israel? 1.7. He said to them, "It isn't for you to know times or seasons which the Father has set within His own authority. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.8. How do we hear, everyone in our own native language? 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 10.19. While Peter thought about the vision, the Spirit said to him, "Behold, three men seek you. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 11.12. The Spirit told me to go with them, without discriminating. These six brothers also accompanied me, and we entered into the man's house. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 16.6. When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 16.7. When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 18.28. for he powerfully refuted the Jews, publicly showing by the Scriptures that Jesus was the Christ. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.11. God worked special miracles by the hands of Paul 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 28.3. But when Paul had gathered a bundle of sticks and laid them on the fire, a viper came out because of the heat, and fastened on his hand. 28.4. When the natives saw the creature hanging from his hand, they said one to another, "No doubt this man is a murderer, whom, though he has escaped from the sea, yet Justice has not allowed to live. 28.5. However he shook off the creature into the fire, and wasn't harmed. 28.6. But they expected that he would have swollen, or fallen down dead suddenly, but when they were long in expectation and saw nothing bad happen to him, they changed their minds, and said that he was a god.
40. New Testament, Apocalypse, 4.6-4.7, 14.6 (1st cent. CE - 1st cent. CE)

4.6. Before the throne was something like a sea of glass, like a crystal. In the midst of the throne, and around the throne were four living creatures full of eyes before and behind. 4.7. The first creature was like a lion, and the second creature like a calf, and the third creature had a face like a man, and the fourth was like a flying eagle. 14.6. I saw an angel flying in mid heaven, having an eternal gospel to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people.
41. New Testament, James, 2.1-2.13 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.2. For if a man with a gold ring, in fine clothing, comes into your assembly, and a poor man in filthy clothing also comes in; 2.3. and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool; 2.4. haven't you shown partiality among yourselves, and become judges with evil thoughts? 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 2.7. Don't they blaspheme the honorable name by which you are called? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
42. New Testament, Colossians, 1.15, 1.18, 1.26, 2.2-2.3, 2.10, 2.15, 2.18, 3.12-3.17 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 2.3. in whom are all the treasures of wisdom and knowledge hidden. 2.10. and in him you are made full, who is the head of all principality and power; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.14. Above all these things, walk in love, which is the bond of perfection. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 3.17. Whatever you do, in word or in deed, do all in the name of the Lord Jesus, giving thanks to God the Father, through him.
43. New Testament, Ephesians, 1.15-1.23, 3.3-3.10, 4.7-4.16, 5.18-5.20, 6.13 (1st cent. CE - 1st cent. CE)

1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 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. 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets 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 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 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. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand.
44. New Testament, Galatians, 1.11-1.17, 3.1-3.5, 3.22-3.29, 4.1-4.11, 4.13-4.15, 5.18-5.21, 6.6 (1st cent. CE - 1st cent. CE)

1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 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? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 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. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.13. but youknow that because of weakness of the flesh I preached the gospel to youthe first time. 4.14. That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus. 4.15. What was the blessing you enjoyed? For I testify to you that,if possible, you would have plucked out your eyes and given them to me. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 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. 6.6. But let him who is taught in the word share all goodthings with him who teaches.
45. New Testament, Hebrews, 1.2, 3.7, 5.12, 5.13, 5.14, 6.1, 7.1-10.18, 9.8, 10.12, 10.13 (1st cent. CE - 1st cent. CE)

1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
46. New Testament, Philippians, 1.20, 3.21 (1st cent. CE - 1st cent. CE)

1.20. according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life, or by death. 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, 1.11, 1.17-1.18, 2.16, 2.29, 3.21, 4.4, 5.5, 7.7-7.25, 8.1-8.30, 8.32-8.39, 9.25, 10.12-10.15, 11.11, 11.15, 11.22, 11.25, 14.4, 14.21, 14.23, 15.19, 16.1-16.2, 16.25 (1st cent. CE - 1st cent. CE)

1.11. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 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. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.1. 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. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 14.23. But he who doubts is condemned if he eats, because it isn't of faith; and whatever is not of faith is sin. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
48. New Testament, Titus, 3.10 (1st cent. CE - 1st cent. CE)

3.10. Avoid a factious man after a first and second warning;
49. New Testament, John, 1.1-1.4, 1.18, 1.31, 2.11, 7.4, 9.3, 12.31, 14.25-14.26, 14.30, 15.26, 16.11, 16.13, 17.6, 21.1 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 7.4. For no one does anything in secret, and himself seeks to be known openly. If you do these things, reveal yourself to the world. 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 14.25. I have said these things to you, while still living with you. 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.11. about judgment, because the prince of this world has been judged. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 17.6. I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 21.1. After these things, Jesus revealed himself again to the disciples at the sea of Tiberias. He revealed himself this way.
50. New Testament, Luke, 2.26, 8.5-8.7, 10.23-10.24, 12.12, 13.31-13.35, 16.17, 20.41-20.44, 21.9, 24.18-24.21 (1st cent. CE - 1st cent. CE)

2.26. It had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see 10.24. for I tell you that many prophets and kings desired to see the things which you see, and didn't see them, and to hear the things which you hear, and didn't hear them. 12.12. for the Holy Spirit will teach you in that same hour what you must say. 13.31. On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you. 13.32. He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission. 13.33. Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.' 13.34. Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused! 13.35. Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!' 16.17. But it is easier for heaven and earth to pass away, than for one tiny stroke of a pen in the law to fall. 20.41. He said to them, "Why do they say that the Christ is David's son? 20.42. David himself says in the book of Psalms, 'The Lord said to my Lord,"Sit at my right hand 20.43. Until I make your enemies the footstool of your feet."' 20.44. David therefore calls him Lord, so how is he his son? 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately. 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.
51. New Testament, Mark, 1.22, 2.10, 4.3-4.7, 4.11, 4.22, 12.35-12.37, 13.9, 13.26, 14.58, 14.62 (1st cent. CE - 1st cent. CE)

1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.11. He said to them, "To you is given the mystery of the Kingdom of God, but to those who are outside, all things are done in parables 4.22. For there is nothing hidden, except that it should be made known; neither was anything made secret, but that it should come to light. 12.35. Jesus responded, as he taught in the temple, "How is it that the scribes say that the Christ is the son of David? 12.36. For David himself said in the Holy Spirit, 'The Lord said to my Lord, Sit at my right hand, Until I make your enemies the footstool of your feet.' 12.37. Therefore David himself calls him Lord, so how can he be his son?"The common people heard him gladly. 13.9. But watch yourselves, for they will deliver you up to councils. You will be beaten in synagogues. You will stand before rulers and kings for my sake, for a testimony to them. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 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.' 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.
52. New Testament, Matthew, 6.7-6.8, 13.11, 13.25-13.26, 13.33, 13.35-13.36, 14.3-14.7, 17.19-17.20, 19.12, 20.28, 21.21, 22.41-22.46 (1st cent. CE - 1st cent. CE)

6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 13.11. He answered them, "To you it is given to know the mysteries of the Kingdom of Heaven, but it is not given to them. 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world. 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 14.3. For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife. 14.4. For John said to him, "It is not lawful for you to have her. 14.5. When he would have put him to death, he feared the multitude, because they counted him as a prophet. 14.6. But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod. 14.7. Whereupon he promised with an oath to give her whatever she should ask. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 19.12. For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men; and there are eunuchs who made themselves eunuchs for the Kingdom of Heaven's sake. He who is able to receive it, let him receive it. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 22.41. Now while the Pharisees were gathered together, Jesus asked them a question 22.42. saying, "What do you think of the Christ? Whose son is he?"They said to him, "of David. 22.43. He said to them, "How then does David in the Spirit call him Lord, saying 22.44. 'The Lord said to my Lord, Sit on my right hand, Until I make your enemies a footstool for your feet?' 22.45. If then David calls him Lord, how is he his son? 22.46. No one was able to answer him a word, neither dared any man from that day forth ask him any more questions.
53. Clement of Alexandria, Excerpts From Theodotus, 23 (2nd cent. CE - 3rd cent. CE)

54. Clement of Alexandria, Christ The Educator, 1.6.25 (2nd cent. CE - 3rd cent. CE)

55. Clement of Alexandria, Miscellanies, 1.1.18, 5.1.1, 5.10.66, 6.7.61, 7.17 (2nd cent. CE - 3rd cent. CE)

56. Hippolytus, Refutation of All Heresies, 5.16.8-5.16.12 (2nd cent. CE - 3rd cent. CE)

57. Irenaeus, Refutation of All Heresies, 1.30.5, 3.2, 3.2.1 (2nd cent. CE - 3rd cent. CE)

58. Philostratus The Athenian, Life of Apollonius, 1.11 (2nd cent. CE

1.11. AGAIN he inculcated the wise rule that in our sacrifices or dedications we should no go beyond the just mean, in the following way. On one occasion several people had flocked to the Temple, not long after the expulsion of the Cilician, and he took the occasion to ask the priest the following questions: Are then, he said, the gods just? Why, of course, most just, answered the priest. Well, and are they wise? And what, said the other, can be wiser than the godhead? But do they know the affairs of men, or are they without experience of them? Why, said the other, this is just the point in which the gods excel mankind, for the latter, because of their frailty, do not understand their own concerns, whereas the gods have the privilege of understanding the affairs both of men and of themselves. All your answers, said Apollonius, are excellent, O Priest, and very true. Since then, they know everything, it appears to me that a person who comes to the house of God and has a good conscience, should put up the following prayer: “O ye gods, grant unto me that which I deserve.' For, he went on, the holy, O Priest, surely deserve to receive blessings, and the wicked the contrary. Therefore the gods, as they are beneficent, if they find anyone who is healthy and whole and unscarred by vice, will send him on his way, surely, after crowning him, not with golden crowns, but with all sorts of blessings; but if they find a man branded with sin and utterly corrupt, they will hand him over and leave him to justice, after inflicting their wrath upon him all the more, because he dared to invade their Temple without being pure. And at the same moment he looked towards Asclepius, and said: O Asclepius, the philosophy you teach is secret and congenial to yourself, in that you suffer not the wicked to come hither, not even if they pour into your lap all the wealth of India and Sardes. For it is not out of reverence for the divinity that they sacrifice these victims and suspend these offerings, but in order to purchase a verdict, which you will not concede to them in your perfect justice. And much similar wisdom he delivered himself of in this Temple, while he was still a youth.
59. Ptolemy, Epistle To Flora, 5.3-5.4 (2nd cent. CE - 2nd cent. CE)

60. Tertullian, Against Marcion, 3.5 (2nd cent. CE - 3rd cent. CE)

3.5. These preliminary remarks I have ventured to make at this first step of the discussion and while the conflict is, as it were, from a distance. But inasmuch as I shall now from this point have to grapple with my opponent on a distinct issue and in close combat, I perceive that I must advance even here some lines, at which the battle will have to be delivered; they are the Scriptures of the Creator. For as I shall have to prove that Christ was from the Creator, according to these (Scriptures), which were afterwards accomplished in the Creator's Christ, I find it necessary to set forth the form and, so to speak, the nature of the Scriptures themselves, that they may not distract the reader's attention by being called into controversy at the moment of their application to subjects of discussion, and by their proof being confounded with the proof of the subjects themselves. Now there are two conditions of prophetic announcement which I adduce, as requiring the assent of our adversaries in the future stages of the discussion. One, that future events are sometimes announced as if they were already passed. For it is consistent with Deity to regard as accomplished facts whatever It has determined on, because there is no difference of time with that Being in whom eternity itself directs a uniform condition of seasons. It is indeed more natural to the prophetic divination to represent as seen and already brought to pass, even while forseeing it, that which it foresees; in other words, that which is by all means future. As for instance, in Isaiah: I gave my back to the smiters, and my cheeks (I exposed) to their hands. I hid not my face from shame and spitting. For whether it was Christ even then, as we hold, or the prophet, as the Jews say, who pronounced these words concerning himself, in either case, that which as yet had not happened sounded as if it had been already accomplished. Another characteristic will be, that very many events are figuratively predicted by means of enigmas and allegories and parables, and that they must be understood in a sense different from the literal description. For we both read of the mountains dropping down new wine, Joel 3:18 but not as if one might expect must from the stones, or its decoction from the rocks; and also hear of a land flowing with milk and honey, but not as if you were to suppose that you would ever gather Samian cakes from the ground; nor does God, forsooth, offer His services as a water-bailiff or a farmer when He says, I will open rivers in a land; I will plant in the wilderness the cedar and the box-tree. In like manner, when, foretelling the conversion of the Gentiles, He says, The beasts of the field shall honour me, the dragons and the owls, He surely never meant to derive His fortunate omens from the young of birds and foxes, and from the songsters of marvel and fable. But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the grain, not of cattle, but of ourselves; 1 Corinthians 9:9 and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church. Ephesians 5:31-32
61. Tertullian, Against The Valentinians, 1.1-1.4 (2nd cent. CE - 3rd cent. CE)

62. Theophilus, To Autolycus, 2.38 (2nd cent. CE - 3rd cent. CE)

2.38. But what matters it whether they were before or after them? Certainly they did at all events utter things confirmatory of the prophets. Concerning the burning up of the world, Malachi the prophet foretold: The day of the Lord comes as a burning oven, and shall consume all the wicked. Malachi 4:1 And Isaiah: For the wrath of God is as a violent hail-storm, and as a rushing mountain torrent. Isaiah 30:30 The Sibyl, then, and the other prophets, yea, and the poets and philosophers, have clearly taught both concerning righteousness, and judgment, and punishment; and also concerning providence, that God cares for us, not only for the living among us, but also for those that are dead: though, indeed, they said this unwillingly, for they were convinced by the truth. And among the prophets indeed, Solomon said of the dead, There shall be healing to your flesh, and care taken of your bones. Proverbs 3:8 And the same says David, The bones which You have broken shall rejoice. And in agreement with these sayings was that of Timocles:- The dead are pitied by the loving God. And the writers who spoke of a multiplicity of gods came at length to the doctrine of the unity of God, and those who asserted chance spoke also of providence; and the advocates of impunity confessed there would be a judgment, and those who denied that there is a sensation after death acknowledged that there is. Homer, accordingly, though he had said - Like fleeting vision passed the soul away, says in another place:- To Hades went the disembodied soul; And again:- That I may quickly pass through Hades' gates, Me bury. And as regards the others whom you have read, I think you know with sufficient accuracy how they have expressed themselves. But all these things will every one understand who seeks the wisdom of God, and is well pleasing to Him through faith and righteousness and the doing of good works. For one of the prophets whom we already mentioned, Hosea by name, said, Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the Lord are right, and the just shall walk in them: but the transgressors shall fall therein. Hosea 14:9 He, then, who is desirous of learning, should learn much. Endeavour therefore to meet [with me] more frequently, that, by hearing the living voice, you may accurately ascertain the truth.
63. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

13a. בבתי גואי הא בבתי בראי ואמר רב אחא בר יעקב עוד רקיע אחד יש למעלה מראשי החיות דכתיב (יחזקאל א, כב) ודמות על ראשי החיה רקיע כעין הקרח הנורא,עד כאן יש לך רשות לדבר מכאן ואילך אין לך רשות לדבר שכן כתוב בספר בן סירא במופלא ממך אל תדרוש ובמכוסה ממך אל תחקור במה שהורשית התבונן אין לך עסק בנסתרות תניא אמר רבן יוחנן בן זכאי מה תשובה השיבתו בת קול לאותו רשע בשעה שאמר (ישעיהו יד, יד) אעלה על במתי עב אדמה לעליון יצתה בת קול ואמרה לו רשע בן רשע בן בנו של נמרוד הרשע שהמריד כל העולם כולו עליו במלכותו,כמה שנותיו של אדם שבעים שנה שנאמר (תהלים צ, י) ימי שנותינו בהם שבעים שנה ואם בגבורות שמונים שנה והלא מן הארץ עד לרקיע מהלך חמש מאות שנה ועוביו של רקיע מהלך חמש מאות שנה וכן בין כל רקיע ורקיע,למעלה מהן חיות הקדש רגלי החיות כנגד כולם קרסולי החיות כנגד כולן שוקי החיות כנגד כולן רכובי החיות כנגד כולן ירכי החיות כנגד כולן גופי החיות כנגד כולן צוארי החיות כנגד כולן ראשי החיות כנגד כולן קרני החיות כנגד כולן למעלה מהן כסא כבוד רגלי כסא הכבוד כנגד כולן כסא הכבוד כנגד כולן מלך אל חי וקים רם ונשא שוכן עליהם ואתה אמרת אעלה על במתי עב אדמה לעליון אך אל שאול תורד אל ירכתי בור:,ולא במרכבה ביחיד: תני רבי חייא אבל מוסרין לו ראשי פרקים אמר רבי זירא אין מוסרין ראשי פרקים אלא לאב ב"ד ולכל מי שלבו דואג בקרבו איכא דאמרי והוא שלבו דואג בקרבו,אמר רבי אמי אין מוסרין סתרי תורה אלא למי שיש בו חמשה דברים (ישעיהו ג, ג) שר חמשים ונשוא פנים ויועץ וחכם חרשים ונבון לחש ואמר רבי אמי אין מוסרין דברי תורה לעובד כוכבים שנאמר (תהלים קמז, כ) לא עשה כן לכל גוי ומשפטים בל ידעום,א"ל רבי יוחנן לרבי אלעזר תא אגמרך במעשה המרכבה א"ל לא קשאי כי קש נח נפשיה דרבי יוחנן א"ל ר' אסי תא ואגמרך במעשה מרכבה א"ל אי זכאי גמירתא מר' יוחנן רבך,רב יוסף הוה גמיר מעשה המרכבה סבי דפומבדיתא הוו תנו במעשה בראשית אמרו ליה ליגמור לן מר מעשה מרכבה אמר להו אגמרון לי מעשה בראשית בתר דאגמרון אמרו ליה ליגמרון מר במעשה מרכבה אמר להו תנינא בהו (שיר השירים ד, יא) דבש וחלב תחת לשונך דברים המתוקין מדבש וחלב יהו תחת לשונך,ר' אבהו אמר מהכא (משלי כז, כו) כבשים ללבושך דברים שהן כבשונו של עולם יהיו תחת לבושך אמרו ליה תנינן בהו עד (יחזקאל ב, א) ויאמר אלי בן אדם אמר להו הן הן מעשה המרכבה,מיתיבי עד היכן מעשה המרכבה רבי אומר עד (יחזקאל א, כז) וארא בתרא ר' יצחק אומר עד החשמל עד וארא מגמרינן מכאן ואילך מסרינן ראשי פרקים איכא דאמרי עד וארא מסרינן ראשי פרקים מכאן ואילך אם הוא חכם מבין מדעתו אין אי לא לא,ומי דרשינן בחשמל והא ההוא ינוקא דדרש בחשמל ונפקא נורא ואכלתיה שאני ינוקא דלאו מטי זימניה,אמר רב יהודה ברם זכור אותו האיש לטוב וחנניה בן חזקיה שמו אלמלא הוא נגנז ספר יחזקאל שהיו דבריו סותרין דברי תורה מה עשה העלו לו ג' מאות גרבי שמן וישב בעלייה ודרשו,ת"ר מעשה בתינוק אחד שהיה קורא בבית רבו בספר יחזקאל והיה מבין בחשמל ויצאה אש מחשמל ושרפתו וביקשו לגנוז ספר יחזקאל אמר להם חנניה בן חזקיה אם זה חכם הכל חכמים הן,מאי חשמל אמר רב יהודה 13a. btothe binner houses,where there is only light; bthatsource, according to which He is surrounded by darkness, is referring btothe bouter houses. And Rav Aḥa bar Ya’akov said: There is one more firmamentabove these, which is babove the heads of the divine creatures, as it is written: “And over the heads of the divine creatures there was the likeness of a firmament, like the color of the terrible ice”(Ezekiel 1:22).,The Gemara comments: bUntil here, you have permission to speak; from thispoint bforward you do not have permission to speak, as it is written in the book of Ben Sira: Seek not things concealed from you, nor search those hidden from you. Reflect on that which is permitted to you; you have no business with secret matters. It is taughtin a ibaraita /i: bRabban Yoḥa ben Zakkai said: What response did the Divine Voice provide to that wicked man,Nebuchadnezzar, bwhen he said: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:14), thereby intending to rise to heaven? bA Divine Voice came and said to him: Wicked man, son of a wicked man, descendant,i.e., follower of the ways, bof Nimrod the wicked, who caused the entire world to rebel against Him duringthe time of bhis reign. /b, bHow many are the years of man? Seventy years, as it is stated: “The span of our life is seventy years, or if we are strong, eighty years”(Psalms 90:10). bNow isthere bnot from the earth to the firmament a walkingdistance bof five hundred years, and the thickness of the firmamentitself is ba walkingdistance bof five hundred years, and a similardistance exists bbetween each and every one of the firmaments? /b,And babove them,above all the firmaments, bare the divine creatures. The feet of the divine creatures correspondin distance bto allthe firmaments; bthe ankles of the animals correspond to all of them, the shins of the animals correspond to all of them, the knees of the animals correspond to all of them, the thighs of the animals correspond to all of them, the bodies of the animals correspond to all of them, the necks of the animals correspond to all of them, the heads of the animals correspond to all of them,and bthe horns of the animals correspond to all of them. Above themis the bThrone of Glory: The feet of the Throne of Glory correspond to all of them, the Throne of Glory corresponds to all of them,and the bliving, almighty, lofty, exalted King dwells above them. And you,Nebuchadnezzar, bsay: “I will ascend above the heights of the clouds; I will be like the Most High”(Isaiah 14:15), but the next verse states: b“Yet you shall be brought down to the netherworld, to the uttermost parts of the pit”(Isaiah 14:15).,§ It is taught in the mishna, according to the Gemara’s explanation: bNormay one expound btheDesign of the Divine bChariot to an individual. Rabbi Ḥiyya taught: But one may transmit to him,an individual, bthe outlinesof this topic, leaving him to comprehend the rest on his own. bRabbi Zeira said: One may transmit the outlinesof the Design of the Divine Chariot bonly to the president of the court,who needs to know them due to his wisdom and meritorious deeds, band to anyone whose heart inside him is concerned,i.e., one who is concerned about his sins and desires to achieve full repentance. bThere arethose bwho saythat this does not refer to two separate individuals, but to the president of the court, bwhose heart inside him is concerned. /b, bRabbi Ami said: The secrets of the Torah may be transmitted only to one who possessesthe following bfive characteristics: “The captain of fifty, and the man of favor, and the counselor, and the cunning charmer, and the skillful enchanter”(Isaiah 3:3). bAnd Rabbi Ami saidfurther: bThe words of Torah may not be transmitted to a gentile, as it is stated: “He has not dealt so with any nation, and as for His ordices, they have not known them”(Psalms 147:20).,§ The Gemara relates: bRabbi Yoḥa said to Rabbi Elazar: Come and I will teach you the Design of theDivine bChariot.Rabbi Elazar bsaid to him:I have bnotyet bagedsufficiently, as one must be very settled in one’s mind for these studies. bWhen he grew old, Rabbi Yoḥa hadalready bpassed away. Rabbi Asi said to him: Come and I will teach you the Design of theDivine bChariot. He said to him: Had I merited, I would have learnedit bfrom Rabbi Yoḥa, your teacher.It therefore appears that I am unworthy of studying it.,The Gemara relates: bRav Yosef would study the Design of theDivine bChariotand was familiar with the subject, whereas bthe Elders of Pumbedita would study the act of Creation. They said toRav Yosef: bLet the Master teach us the Design of theDivine bChariot. He said to them:You bteach me the act of Creation. After they taught himthat subject, bthey said to him: Let the Master teach us the Design of theDivine bChariot. He said to them: We learned with regard to themthe secrets of the Torah: b“Honey and milk are under your tongue”(Song of Songs 4:11), meaning that bmatters that are sweeter than honey and milk should remain under your tongue.In other words, one should not speak of such matters, and anyone who is familiar with them may not reveal them to others., bRabbi Abbahu said:It is derived from bhere,from the following verse: b“The lambs[ikevasim/b] bwill be for your clothing”(Proverbs 27:26), which he expounds as though it were written with the letter ishin /i, ikevashim /i, meaning concealed matters: bThings that constitute the concealed matters of the world should be under your clothing;you should not reveal them. When the Elders of Pumbedita saw that Rav Yosef was not going to teach them, bthey said to him: We have learned them,the verses concerning the Design of the Divine Chariot written in the book of Ezekiel, bup tothe verse b“And He said to me, son of man”(Ezekiel 2:1). bHe said to them:If so, btheseverses barethe very essence of the bDesign of theDivine bChariot,as they provide the main details of the topic.,The Gemara braises an objectionto this from a ibaraita /i: bUntil where is the Design of theDivine bChariotrelated? bRabbiYehuda HaNasi bsays: Until the latter “And I saw”(Ezekiel 1:27), not including the last verse. bRabbi Yitzḥak says: Untilthe word b“the electrum”(Ezekiel 1:27). Neither of these opinions accord with Rav Yosef’s opinion that the Design of the Divine Chariot continues until the end of the chapter. The Gemara answers: bUntil “And I saw,” we teachthose worthy of it; bfrom thispoint bforward,we btransmitonly the boutlines. There arethose bwho say: Until “And I saw,” we transmit the outlines; from thispoint bforward, if he is wiseand bcan understand of his own accord, yes,we teach him. bIf not,we do bnotteach him even the outlines.,The Gemara poses a question: bAnd may one teach about the electrumof the Design of the Divine Chariot at all? bBut wasn’t there a certain youthwho bexpounded the electrum, and fire came out and consumed him,showing that such study is highly dangerous? The Gemara answers: That byouth was different, for his timeto study such matters bhad notyet barrived.Therefore, he was punished., bRav Yehuda said: Indeed, that man is remembered for good, and Ḥaya ben Ḥizkiya was his name,because bwere it not for him, the book of Ezekiel would have been suppressed.Why did they wish to suppress it? Because they found bthat its words contradicted the words of Torah,as its later chapters contain many ihalakhotthat appear not to accord with those of the Torah. bWhat did he do? They brought up to him three hundred barrels of oil,for light and sustece, band he sat in an upper chamber and expounded it,to reconcile its teachings with those of the Torah., bThe Sages taught: An incidentoccurred binvolving a youth who was reading the book of Ezekiel in the house of his teacher, andhe bwasable to bcomprehend the electrum, and fire came out of the electrum and burned him. And they sought to suppress the book of Ezekieldue to the danger it posed. bḤaya ben Ḥizkiya said to them: If thisyouth happened to be bwise,are ballpeople bwiseenough to understand this book?,The Gemara asks: bWhat isthe belectrum? Rav Yehuda said: /b
64. Eusebius of Caesarea, Ecclesiastical History, 2.1, 3.25, 6.38 (3rd cent. CE - 4th cent. CE)

65. Nag Hammadi, The Hypostasis of The Archons, 87.27-87.29, 89.17-89.31, 91.11-91.12, 92.18, 92.21-92.27, 94.8-94.19, 95.8-95.13, 95.26-95.27, 96.3-96.11 (3rd cent. CE - 3rd cent. CE)

66. Nag Hammadi, The Testimony of Truth, 43.14 (3rd cent. CE - 3rd cent. CE)

67. Origen, Commentary On John, 1.8.44-1.8.45 (3rd cent. CE - 3rd cent. CE)

68. Origen, Commentary On Matthew, 15.4 (3rd cent. CE - 3rd cent. CE)

69. Origen, Against Celsus, 1.9, 1.12, 3.19, 3.21, 3.45-3.46 (3rd cent. CE - 3rd cent. CE)

1.9. He next proceeds to recommend, that in adopting opinions we should follow reason and a rational guide, since he who assents to opinions without following this course is very liable to be deceived. And he compares inconsiderate believers to Metragyrt, and soothsayers, and Mithr, and Sabbadians, and to anything else that one may fall in with, and to the phantoms of Hecate, or any other demon or demons. For as among such persons are frequently to be found wicked men, who, taking advantage of the ignorance of those who are easily deceived, lead them away whither they will, so also, he says, is the case among Christians. And he asserts that certain persons who do not wish either to give or receive a reason for their belief, keep repeating, Do not examine, but believe! and, Your faith will save you! And he alleges that such also say, The wisdom of this life is bad, but that foolishness is a good thing! To which we have to answer, that if it were possible for all to leave the business of life, and devote themselves to philosophy, no other method ought to be adopted by any one, but this alone. For in the Christian system also it will be found that there is, not to speak at all arrogantly, at least as much of investigation into articles of belief, and of explanation of dark sayings, occurring in the prophetical writings, and of the parables in the Gospels, and of countless other things, which either were narrated or enacted with a symbolic signification, (as is the case with other systems). But since the course alluded to is impossible, partly on account of the necessities of life, partly on account of the weakness of men, as only a very few individuals devote themselves earnestly to study, what better method could be devised with a view of assisting the multitude, than that which was delivered by Jesus to the heathen? And let us inquire, with respect to the great multitude of believers, who have washed away the mire of wickedness in which they formerly wallowed, whether it were better for them to believe without a reason, and (so) to have become reformed and improved in their habits, through the belief that men are chastised for sins, and honoured for good works or not to have allowed themselves to be converted on the strength of mere faith, but (to have waited) until they could give themselves to a thorough examination of the (necessary) reasons. For it is manifest that, (on such a plan), all men, with very few exceptions, would not obtain this (amelioration of conduct) which they have obtained through a simple faith, but would continue to remain in the practice of a wicked life. Now, whatever other evidence can be furnished of the fact, that it was not without divine intervention that the philanthropic scheme of Christianity was introduced among men, this also must be added. For a pious man will not believe that even a physician of the body, who restores the sick to better health, could take up his abode in any city or country without divine permission, since no good happens to men without the help of God. And if he who has cured the bodies of many, or restored them to better health, does not effect his cures without the help of God, how much more He who has healed the souls of many, and has turned them (to virtue), and improved their nature, and attached them to God who is over all things, and taught them to refer every action to His good pleasure, and to shun all that is displeasing to Him, even to the least of their words or deeds, or even of the thoughts of their hearts? 1.12. In the next place, when Celsus says in express words, If they would answer me, not as if I were asking for information, for I am acquainted with all their opinions, but because I take an equal interest in them all, it would be well. And if they will not, but will keep reiterating, as they generally do, 'Do not investigate,' etc., they must, he continues, explain to me at least of what nature these things are of which they speak, and whence they are derived, etc. Now, with regard to his statement that he is acquainted with all our doctrines, we have to say that this is a boastful and daring assertion; for if he had read the prophets in particular, which are full of acknowledged difficulties, and of declarations that are obscure to the multitude, and if he had perused the parables of the Gospels, and the other writings of the law and of the Jewish history, and the utterances of the apostles, and had read them candidly, with a desire to enter into their meaning, he would not have expressed himself with such boldness, nor said that he was acquainted with all their doctrines. Even we ourselves, who have devoted much study to these writings, would not say that we were acquainted with everything, for we have a regard for truth. Not one of us will assert, I know all the doctrines of Epicurus, or will be confident that he knows all those of Plato, in the knowledge of the fact that so many differences of opinion exist among the expositors of these systems. For who is so daring as to say that he knows all the opinions of the Stoics or of the Peripatetics? Unless, indeed, it should be the case that he has heard this boast, I know them all, from some ignorant and senseless individuals, who do not perceive their own ignorance, and should thus imagine, from having had such persons as his teachers, that he was acquainted with them all. Such an one appears to me to act very much as a person would do who had visited Egypt (where the Egyptian savans, learned in their country's literature, are greatly given to philosophizing about those things which are regarded among them as divine, but where the vulgar, hearing certain myths, the reasons of which they do not understand, are greatly elated because of their fancied knowledge), and who should imagine that he is acquainted with the whole circle of Egyptian knowledge, after having been a disciple of the ignorant alone, and without having associated with any of the priests, or having learned the mysteries of the Egyptians from any other source. And what I have said regarding the learned and ignorant among the Egyptians, I might have said also of the Persians; among whom there are mysteries, conducted on rational principles by the learned among them, but understood in a symbolic sense by the more superficial of the multitude. And the same remark applies to the Syrians, and Indians, and to all those who have a literature and a mythology. 3.19. He says, indeed, that we ridicule the Egyptians, although they present many by no means contemptible mysteries for our consideration, when they teach us that such rites are acts of worship offered to eternal ideas, and not, as the multitude think, to ephemeral animals; and that we are silly, because we introduce nothing nobler than the goats and dogs of the Egyptian worship in our narratives about Jesus. Now to this we reply, Good sir, (suppose that) you are right in eulogizing the fact that the Egyptians present to view many by no means contemptible mysteries, and obscure explanations about the animals (worshipped) among them, you nevertheless do not act consistently in accusing us as if you believed that we had nothing to state which was worthy of consideration, but that all our doctrines were contemptible and of no account, seeing we unfold the narratives concerning Jesus according to the 'wisdom of the word' to those who are 'perfect' in Christianity. Regarding whom, as being competent to understand the wisdom that is in Christianity, Paul says: 'We speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the princes of this world, who come to nought, but we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory; which none of the princes of this world knew.' 3.21. And I have not yet spoken of the observance of all that is written in the Gospels, each one of which contains much doctrine difficult to be understood, not merely by the multitude, but even by certain of the more intelligent, including a very profound explanation of the parables which Jesus delivered to those without, while reserving the exhibition of their full meaning for those who had passed beyond the stage of exoteric teaching, and who came to Him privately in the house. And when he comes to understand it, he will admire the reason why some are said to be without, and others in the house. And again, who would not be filled with astonishment that is able to comprehend the movements of Jesus; ascending at one time a mountain for the purpose of delivering certain discourses, or of performing certain miracles, or for His own transfiguration, and descending again to heal the sick and those who were unable to follow Him whither His disciples went? But it is not the appropriate time to describe at present the truly venerable and divine contents of the Gospels, or the mind of Christ - that is, the wisdom and the word - contained in the writings of Paul. But what we have said is sufficient by way of answer to the unphilosophic sneers of Celsus, in comparing the inner mysteries of the Church of God to the cats, and apes, and crocodiles, and goats, and dogs of Egypt. 3.45. But that the object of Christianity is that we should become wise, can be proved not only from the ancient Jewish writings, which we also use, but especially from those which were composed after the time of Jesus, and which are believed among the Churches to be divine. Now, in the fiftieth Psalm, David is described as saying in his prayer to God these words: The unseen and secret things of Your wisdom You have manifested to me. Solomon, too, because he asked for wisdom, received it; and if any one were to peruse the Psalms, he would find the book filled with many maxims of wisdom: and the evidences of his wisdom may be seen in his treatises, which contain a great amount of wisdom expressed in few words, and in which you will find many laudations of wisdom, and encouragements towards obtaining it. So wise, moreover, was Solomon, that the queen of Sheba, having heard his name, and the name of the Lord, came to try him with difficult questions, and spoke to him all things, whatsoever were in her heart; and Solomon answered her all her questions. There was no question omitted by the king which he did not answer her. And the queen of Sheba saw all the wisdom of Solomon, and the possessions which he had and there was no more spirit in her. And she said to the king, The report is true which I heard in my own land regarding you and your wisdom; and I believed not them who told me, until I had come, and my eyes have seen it. And, lo, they did not tell me the half. You have added wisdom and possessions above all the report which I heard. It is recorded also of him, that God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the seashore. And the wisdom that was in Solomon greatly excelled the wisdom of all the ancients, and of all the wise men of Egypt; and he was wiser than all men, even than Gethan the Ezrahite, and Emad, and Chalcadi, and Aradab, the sons of Madi. And he was famous among all the nations round about. And Solomon spoke three thousand proverbs, and his songs were five thousand. And he spoke of trees, from the cedar that is in Lebanon even to the hyssop which springs out of the wall; and also of fishes and of beasts. And all nations came to hear the wisdom of Solomon, and from all the kings of the earth who had heard of the fame of his wisdom. And to such a degree does the Gospel desire that there should be wise men among believers, that for the sake of exercising the understanding of its hearers, it has spoken certain truths in enigmas, others in what are called dark sayings, others in parables, and others in problems. And one of the prophets- Hosea - says at the end of his prophecies: Who is wise, and he will understand these things? Or prudent, and he shall know them? Daniel, moreover, and his fellow-captives, made such progress in the learning which the wise men around the king in Babylon cultivated, that they were shown to excel all of them in a tenfold degree. And in the book of Ezekiel it is said to the ruler of Tyre, who greatly prided himself on his wisdom, Are you wiser than Daniel? Every secret was not revealed to you. 3.46. And if you come to the books written after the time of Jesus, you will find that those multitudes of believers who hear the parables are, as it were, without, and worthy only of exoteric doctrines, while the disciples learn in private the explanation of the parables. For, privately, to His own disciples did Jesus open up all things, esteeming above the multitudes those who desired to know His wisdom. And He promises to those who believe upon Him to send them wise men and scribes, saying, Behold, I will send unto you wise men and scribes, and some of them they shall kill and crucify. And Paul also, in the catalogue of charismata bestowed by God, placed first the word of wisdom, and second, as being inferior to it, the word of knowledge, but third, and lower down, faith. And because he regarded the word as higher than miraculous powers, he for that reason places workings of miracles and gifts of healings in a lower place than the gifts of the word. And in the Acts of the Apostles Stephen bears witness to the great learning of Moses, which he had obtained wholly from ancient writings not accessible to the multitude. For he says: And Moses was learned in all the wisdom of the Egyptians. And therefore, with respect to his miracles, it was suspected that he wrought them perhaps, not in virtue of his professing to come from God, but by means of his Egyptian knowledge, in which he was well versed. For the king, entertaining such a suspicion, summoned the Egyptian magicians, and wise men, and enchanters, who were found to be of no avail as against the wisdom of Moses, which proved superior to all the wisdom of the Egyptians.
70. Origen, On First Principles, 3.1 (3rd cent. CE - 3rd cent. CE)

71. Augustine, De Ordine Libri Duo, 2.5.16 (4th cent. CE - 5th cent. CE)

72. Basil of Caesarea, Letters, 223.2 (4th cent. CE - 4th cent. CE)

73. Basil of Caesarea, Letters, 223.2 (4th cent. CE - 4th cent. CE)

74. Epiphanius, Panarion, 30.16.6-30.16.9 (4th cent. CE - 5th cent. CE)

75. John Chrysostom, Homilies On John, 2.3 (4th cent. CE - 5th cent. CE)

76. Anon., 2 Enoch, 21-22, 20

77. Anon., Ascension of Isaiah, 9

78. Anon., Hekhalot Rabbati, 18

79. Anon., Hekhalot Zutarti, 339, 344-346, 338

80. Anon., Merkava Rabba, 673

81. Epicurus, Kuriai Doxai, 14, 28, 7, 12



Subjects of this text:

subject book bibliographic info
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
addressee Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
agency, divine Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
agency, human Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
agraphos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 75
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
akrasia (weakness of will), stoic versus platonic understanding of Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 79
alexandria Cover, Philo of Alexandria: On the Change of Names (2023) 209
allegorical interpretation, stoic allegoresis of theological myths Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allegorical interpretation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allegorists Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allegory/-ies Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allēgoria, allegorical exegesis of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allēgoria, interpretation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
allēgoria, sense Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
altered states of consciousness (asc) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209, 210
angel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144; Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 210
apocalyptic, jewish Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
apocalypticism, apocalypse Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14, 142
apocalypticism, christian Collins, The Apocalyptic Imagination: An Introduction to Jewish Apocalyptic Literature (2016) 332
apostle/apostles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 75
apostle Levison, Filled with the Spirit (2009) 229
apostleship Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14, 142, 143
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117, 131, 157
archons Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
ascend, ascension, ascent Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 210
ascent Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 143, 144
assimilation, to god/gods Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
attica Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
auctoritas' Conybeare, The Irrational Augustine (2006) 154
augustine Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 139
augustine of hippo Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 190
authades, arrogance Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
balaam Levison, Filled with the Spirit (2009) 229
banquet Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 162
baptism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
barbelo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
basil of caesarea Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
basilides Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 492, 493
beginning of the world, first beginnings Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
believers church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 919
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
biblical Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 217, 220
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 31, 209
body, of christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
body Cover, Philo of Alexandria: On the Change of Names (2023) 209
bosom of the father Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
boundary, boundaries Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 210
canon Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
chaeremon Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
children Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
christ, body of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
christ, incarnation Conybeare, The Irrational Augustine (2006) 154
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 157
christ Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 75
christian, conception of the spirit Levison, Filled with the Spirit (2009) 229
christian, literature/authors Levison, Filled with the Spirit (2009) 229
christian myth, nascent christian, community, outlook of Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
christianity, milk Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 190
christianity Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
christianity / christians Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
christianity and hermetism 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) 222
christians Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
christology, sophia/wisdom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
church, criticism of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
church, defense of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
church, nourishment Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 190
church Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 63; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
church fathers, hippolytus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
church fathers, irenaeus Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
city, ‚learning city Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
clement of alexandria, heresy and epistemology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 396
clement of alexandria, on the catechumenate, framed within clements overall intellectual and pedagogical program Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 124
clement of alexandria, on the catechumenate, milk/meat imagery Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 124
clement of alexandria, on the catechumenate Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 124
clement of alexandria Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 113
colossians, letter to Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 143
concealment 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) 300
conversion Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
corinth, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 65
corinthians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 157; Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 191
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117, 157
creator archons, devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
creator archons, yhwh ( Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
creator archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
cross Legaspi, Wisdom in Classical and Biblical Tradition (2018) 230, 232, 240; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 142, 143
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181, 217, 220
crucifixion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 157
curiosity Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
daemon Levison, Filled with the Spirit (2009) 229
daniel, book of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 121
day of the lord Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
death, of ialdabaoth/samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
decalogue Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
delphi Levison, Filled with the Spirit (2009) 229
demonology Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
demons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
determinism Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
dibelius, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 96
disciple Levison, Filled with the Spirit (2009) 229
disciplina arcani Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 70
divine beings, enemies of god Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
divine beings, in dead sea scrolls Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
divine beings, in ps Trudinger, The Psalms of the Tamid Service: A Liturgical Text from the Second Temple (2004) 97
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125
double aspect Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 79
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209, 210
dreams Levison, Filled with the Spirit (2009) 229
dualism Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1
dunn, j. d. g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 229
early christian education 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) 222
ebionites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
ecstasis, ecstasy, ecstatic, ex stasis Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209, 210
ekklēsia Legaspi, Wisdom in Classical and Biblical Tradition (2018) 232, 240
elements Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
elitism Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
elkasaites Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 421
enemies (of the church) Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
enigma/enigmas, enigmatic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117, 131, 157
enoch Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125
ephesians, letter to the Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 143
epictetus, compared with paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
epicureanism, afterlife, view of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
epicureanism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 396
epicureanism, on friendship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
epicureanism, simplicity of life Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
epicureanism, thessalonians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
epicurus, view of security Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
epicurus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
ergon Legaspi, Wisdom in Classical and Biblical Tradition (2018) 240
eschatological community/ies Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 217
eschatological judge Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
eschatology, community Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 919
eschatology, realized Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
eschatology Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14, 121, 142; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 70
esotericism, esoteric 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) 222, 300
essenes Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 421
eusebius of caesarea Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
eustathius of sebaste Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
eve Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117, 157
excerpta ex theodoto Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis, allegorical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 217, 220
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 75, 99, 329
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
eye Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
faith, and knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith, defense of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
faith Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
faith and knowledge 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) 290
fall, of the devil/angels Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
false claim Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
foolishness Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
foreign languages Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 15
formation, christian Penniman, Raised on Christian Milk: Food and the Formation of the Soul in Early Christianity (2017) 190
freedom, and cognition Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
freedom, of pauline god Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
friendship, differences between divine and human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
friendship, epicurean Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 370
gentile christians Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
gentiles, gentile, nations Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
gentiles Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
gift of cognition, in epictetus and paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
gifts Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 15, 191
glory Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 209
gnosis, false Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
gnosis, knowledge Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 157
gnosis Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 113, 139
gnosis (knowledge) in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
gnosticism, distinction from other heresies Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
gnosticism Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1, 113
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
gnostics 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) 222, 289, 290, 291
gnōsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 75, 329
god, knowledge of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
god, unpredictable in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 135
god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
god (pauline), character (love) Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
good, of god Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 121
gospels Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
grace, and works Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
grace Cover, Philo of Alexandria: On the Change of Names (2023) 209
great persecution Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
greeks, canons Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
gregory of nazianzus Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
haggai Levison, Filled with the Spirit (2009) 229
hand Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 210
harmony, harmonisation Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 63
heart Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30
heaven, as kosmos Horkey, Cosmos in the Ancient World (2019) 29
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
hebdomad, see also week Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
hekhalot, rabbati Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 144
hekhalot literature Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 70
heracleon Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 498
heresy, human origin of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 396
heresy Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1
hermetism, hermetic 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) 222
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
hidden/revealed 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) 291
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14, 121, 142, 143, 144
high priest, chief priests Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
high priest Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
holy spirit Legaspi, Wisdom in Classical and Biblical Tradition (2018) 240
homer Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181, 217
human, tripartition Leão and Lanzillotta, A Man of Many Interests: Plutarch on Religion, Myth, and Magic (2019) 196
ialdabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
illumination Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 63
immersion Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
initiatory hierarchy 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) 222
inspiration Levison, Filled with the Spirit (2009) 229
instruction 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) 222
interior, interiorization Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
irenaeus of lyons, on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
irenaeus of lyons, papias and Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
irénée de lyon/irenaeus of lyon 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) 222, 290, 291
isaiah, ascension of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 142
islam Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1
israel, the people of, redemption/restoration of, the kingdom of, israelite Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 209
jesus, disciples, early followers, messianic movement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181, 217
jesus, exaltation of deSilva, Ephesians (2022) 96
jesus, failure of his messianic enterprise vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181, 220
jesus, philo Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
jesus Legaspi, Wisdom in Classical and Biblical Tradition (2018) 230, 232, 240; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1, 70, 113, 127
jew/jewish, literature/ authors' "151.0_229.0@law, god's" Levison, Filled with the Spirit (2009) 229
jewish succession, as origin of heresies Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
jewish succession, listing of sects of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 396
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
jews and judaism, on living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
john, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14
john (apostle) Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 113
judaism Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 1
justice (dikãª) Horkey, Cosmos in the Ancient World (2019) 29
kinglessness Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
kings Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 157
knowledge, additional Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
knowledge, and faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
knowledge, human and divine Legaspi, Wisdom in Classical and Biblical Tradition (2018) 230
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
knowledge, ruling Legaspi, Wisdom in Classical and Biblical Tradition (2018) 230
knowledge, secret knowledge 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) 222
knowledge Osborne, Clement of Alexandria (2010) 161; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 14, 143, 144
kosmos, and akosmia Horkey, Cosmos in the Ancient World (2019) 29
kosmos Horkey, Cosmos in the Ancient World (2019) 29
law, the Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 396
law, torah Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
law Bowen and Rochberg, Hellenistic Astronomy: The Science in its contexts (2020) 554
lawless one, man of lawlessness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
life, tree of Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
life Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 157
lion Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 117
literature Levison, Filled with the Spirit (2009) 229
living voice versus writing, christians after papias on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
living voice versus writing, jews and christians before papias on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
living voice versus writing Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
logos Cover, Philo of Alexandria: On the Change of Names (2023) 209; Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125
marcion Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 421; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 329
marcion and marcionites Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 35
marcionites Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99
marriage, heretical contempt for Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 493
matter (materiality) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 177
matthew, gospel of, composition Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 65
matthew Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
merkabah mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 210
merkavah mystics Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 70
messiah, gods anointed, messiahship, messianic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 181
messiah, gods anointed, suffering, death of the messiah Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 217
messiah Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 125; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 31
metaphor, personified wisdoms speech in Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 162
milk/meat imagery used by clement of alexandria Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 124
miracles Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 205
missionary Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 15
mode of reading Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 15
montanists Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
moral / morality, depravity Petersen and van Kooten, Religio-Philosophical Discourses in the Mediterranean World: From Plato, through Jesus, to Late Antiquity (2017) 272
moral formation, involvement of god/gods within Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
moral formation, love in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 157, 159
moses Cover, Philo of Alexandria: On the Change of Names (2023) 209; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 143
mother tongues Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 15
mysteries, christian Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 127
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 30, 31
mysteries Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 70
mysterion Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 289, 290, 291, 292
mystery, mysterious, heavenly secrets vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 220
mystery/mysteries, of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 99