Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 8.6

[ἀλλʼ] ἡμῖν εἷς θεὸς ὁ πατήρ, ἐξ οὗ τὰ πάντα καὶ ἡμεῖς εἰς αὐτόν, καὶ εἷς κύριος Ἰησοῦς Χριστός, διʼ οὗ τὰ πάντα καὶ ἡμεῖς διʼ αὐτοῦ. Ἀλλʼ οὐκ ἐν πᾶσιν ἡ γνῶσις·

yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.

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

106 results

1. Septuagint, Psalms, 20 (10th cent. BCE - 2nd cent. BCE)

2. Septuagint, Tobit, 2.1, 13.1-13.18 (10th cent. BCE - 2nd cent. BCE)

2.1. When I arrived home and my wife Anna and my son Tobias were restored to me, at the feast of Pentecost, which is the sacred festival of the seven weeks, a good dinner was prepared for me and I sat down to eat. 13.1. Then Tobit wrote a prayer of rejoicing, and said:"Blessed is God who lives for ever,and blessed is his kingdom. 13.2. For he afflicts, and he shows mercy;he leads down to Hades, and brings up again,and there is no one who can escape his hand. 13.3. Acknowledge him before the nations, O sons of Israel;for he has scattered us among them. 13.4. Make his greatness known there,and exalt him in the presence of all the living;because he is our Lord and God,he is our Father for ever. 13.5. He will afflict us for our iniquities;and again he will show mercy,and will gather us from all the nations among whom you have been scattered. 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you? 13.7. I exalt my God;my soul exalts the King of heaven,and will rejoice in his majesty. 13.8. Let all men speak,and give him thanks in Jerusalem. 13.9. O Jerusalem, the holy city,he will afflict you for the deeds of your sons,but again he will show mercy to the sons of the righteous. 13.10. Give thanks worthily to the Lord,and praise the King of the ages,that his tent may be raised for you again with joy. May he cheer those within you who are captives,and love those within you who are distressed,to all generations for ever. 13.11. Many nations will come from afar to the name of the Lord God,bearing gifts in their hands, gifts for the King of heaven. Generations of generations will give you joyful praise. 13.12. Cursed are all who hate you;blessed for ever will be all who love you. 13.13. Rejoice and be glad for the sons of the righteous;for they will be gathered together,and will praise the Lord of the righteous. 13.14. How blessed are those who love you!They will rejoice in your peace. Blessed are those who grieved over all your afflictions;for they will rejoice for you upon seeing all your glory,and they will be made glad for ever. 13.15. Let my soul praise God the great King. 13.16. For Jerusalem will be built with sapphires and emeralds,her walls with precious stones,and her towers and battlements with pure gold. 13.17. The streets of Jerusalem will be paved with beryl and ruby and stones of Ophir; 13.18. all her lanes will cry `Hallelujah! and will give praise,saying, `Blessed is God, who has exalted you for ever.

3. Hebrew Bible, Deuteronomy, 6.4-6.5, 6.16, 12.8, 32.4, 32.15-32.42 (9th cent. BCE - 3rd cent. BCE)

6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 6.5. וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ 6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 32.4. כִּי־אֶשָּׂא אֶל־שָׁמַיִם יָדִי וְאָמַרְתִּי חַי אָנֹכִי לְעֹלָם׃ 32.4. הַצּוּר תָּמִים פָּעֳלוֹ כִּי כָל־דְּרָכָיו מִשְׁפָּט אֵל אֱמוּנָה וְאֵין עָוֶל צַדִּיק וְיָשָׁר הוּא׃ 32.15. וַיִּשְׁמַן יְשֻׁרוּן וַיִּבְעָט שָׁמַנְתָּ עָבִיתָ כָּשִׂיתָ וַיִּטֹּשׁ אֱלוֹהַ עָשָׂהוּ וַיְנַבֵּל צוּר יְשֻׁעָתוֹ׃ 32.16. יַקְנִאֻהוּ בְּזָרִים בְּתוֹעֵבֹת יַכְעִיסֻהוּ׃ 32.17. יִזְבְּחוּ לַשֵּׁדִים לֹא אֱלֹהַ אֱלֹהִים לֹא יְדָעוּם חֲדָשִׁים מִקָּרֹב בָּאוּ לֹא שְׂעָרוּם אֲבֹתֵיכֶם׃ 32.18. צוּר יְלָדְךָ תֶּשִׁי וַתִּשְׁכַּח אֵל מְחֹלְלֶךָ׃ 32.19. וַיַּרְא יְהוָה וַיִּנְאָץ מִכַּעַס בָּנָיו וּבְנֹתָיו׃ 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.22. כִּי־אֵשׁ קָדְחָה בְאַפִּי וַתִּיקַד עַד־שְׁאוֹל תַּחְתִּית וַתֹּאכַל אֶרֶץ וִיבֻלָהּ וַתְּלַהֵט מוֹסְדֵי הָרִים׃ 32.23. אַסְפֶּה עָלֵימוֹ רָעוֹת חִצַּי אֲכַלֶּה־בָּם׃ 32.24. מְזֵי רָעָב וּלְחֻמֵי רֶשֶׁף וְקֶטֶב מְרִירִי וְשֶׁן־בְּהֵמוֹת אֲשַׁלַּח־בָּם עִם־חֲמַת זֹחֲלֵי עָפָר׃ 32.25. מִחוּץ תְּשַׁכֶּל־חֶרֶב וּמֵחֲדָרִים אֵימָה גַּם־בָּחוּר גַּם־בְּתוּלָה יוֹנֵק עִם־אִישׁ שֵׂיבָה׃ 32.26. אָמַרְתִּי אַפְאֵיהֶם אַשְׁבִּיתָה מֵאֱנוֹשׁ זִכְרָם׃ 32.27. לוּלֵי כַּעַס אוֹיֵב אָגוּר פֶּן־יְנַכְּרוּ צָרֵימוֹ פֶּן־יֹאמְרוּ יָדֵינוּ רָמָה וְלֹא יְהוָה פָּעַל כָּל־זֹאת׃ 32.28. כִּי־גוֹי אֹבַד עֵצוֹת הֵמָּה וְאֵין בָּהֶם תְּבוּנָה׃ 32.29. לוּ חָכְמוּ יַשְׂכִּילוּ זֹאת יָבִינוּ לְאַחֲרִיתָם׃ 32.31. כִּי לֹא כְצוּרֵנוּ צוּרָם וְאֹיְבֵינוּ פְּלִילִים׃ 32.32. כִּי־מִגֶּפֶן סְדֹם גַּפְנָם וּמִשַּׁדְמֹת עֲמֹרָה עֲנָבֵמוֹ עִנְּבֵי־רוֹשׁ אַשְׁכְּלֹת מְרֹרֹת לָמוֹ׃ 32.33. חֲמַת תַּנִּינִם יֵינָם וְרֹאשׁ פְּתָנִים אַכְזָר׃ 32.34. הֲלֹא־הוּא כָּמֻס עִמָּדִי חָתֻם בְּאוֹצְרֹתָי׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 32.37. וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ׃ 32.38. אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה׃ 32.39. רְאוּ עַתָּה כִּי אֲנִי אֲנִי הוּא וְאֵין אֱלֹהִים עִמָּדִי אֲנִי אָמִית וַאֲחַיֶּה מָחַצְתִּי וַאֲנִי אֶרְפָּא וְאֵין מִיָּדִי מַצִּיל׃ 32.41. אִם־שַׁנּוֹתִי בְּרַק חַרְבִּי וְתֹאחֵז בְּמִשְׁפָּט יָדִי אָשִׁיב נָקָם לְצָרָי וְלִמְשַׂנְאַי אֲשַׁלֵּם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃

6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 6.5. And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might." 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah." 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;" 32.4. The Rock, His work is perfect; For all His ways are justice; A God of faithfulness and without iniquity, Just and right is He. ." 32.15. But Jeshurun waxed fat, and kicked— Thou didst wax fat, thou didst grow thick, thou didst become gross— And he forsook God who made him, And contemned the Rock of his salvation." 32.16. They roused Him to jealousy with strange gods, With abominations did they provoke Him." 32.17. They sacrificed unto demons, no-gods, Gods that they knew not, New gods that came up of late, Which your fathers dreaded not." 32.18. of the Rock that begot thee thou wast unmindful, And didst forget God that bore thee. ." 32.19. And the LORD saw, and spurned, Because of the provoking of His sons and His daughters." 32.20. And He said: ‘I will hide My face from them, I will see what their end shall be; For they are a very froward generation, Children in whom is no faithfulness." 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation." 32.22. For a fire is kindled in My nostril, And burneth unto the depths of the nether-world, And devoureth the earth with her produce, And setteth ablaze the foundations of the mountains." 32.23. I will heap evils upon them; I will spend Mine arrows upon them;" 32.24. The wasting of hunger, and the devouring of the fiery bolt, And bitter destruction; And the teeth of beasts will I send upon them, With the venom of crawling things of the dust." 32.25. Without shall the sword bereave, And in the chambers terror; Slaying both young man and virgin, The suckling with the man of gray hairs." 32.26. I thought I would make an end of them, I would make their memory cease from among men;" 32.27. Were it not that I dreaded the enemy’s provocation, Lest their adversaries should misdeem, Lest they should say: Our hand is exalted, And not the LORD hath wrought all this.’" 32.28. For they are a nation void of counsel, And there is no understanding in them." 32.29. If they were wise, they would understand this, They would discern their latter end." 32.30. How should one chase a thousand, And two put ten thousand to flight, Except their Rock had given them over And the LORD had delivered them up?" 32.31. For their rock is not as our Rock, Even our enemies themselves being judges." 32.32. For their vine is of the vine of Sodom, And of the fields of Gomorrah; Their grapes are grapes of gall, Their clusters are bitter;" 32.33. Their wine is the venom of serpents, And the cruel poison of asps." 32.34. ’Is not this laid up in store with Me, Sealed up in My treasuries?" 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large." 32.37. And it is said: Where are their gods, The rock in whom they trusted;" 32.38. Who did eat the fat of their sacrifices, and drank the wine of their drink-offering? Let him rise up and help you, Let him be your protection." 32.39. See now that I, even I, am He, And there is no god with Me; I kill, and I make alive; I have wounded, and I heal; And there is none that can deliver out of My hand." 32.40. For I lift up My hand to heaven, And say: As I live for ever," 32.41. If I whet My glittering sword, And My hand take hold on judgment; I will render vengeance to Mine adversaries, And will recompense them that hate Me." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’"

4. Hebrew Bible, Exodus, 33.18, 33.20 (9th cent. BCE - 3rd cent. BCE)

33.18. וַיֹּאמַר הַרְאֵנִי נָא אֶת־כְּבֹדֶךָ׃

33.18. And he said: ‘Show me, I pray Thee, Thy glory.’" 33.20. And He said: ‘Thou canst not see My face, for man shall not see Me and live.’"

5. Hebrew Bible, Genesis, 1.1, 1.26-1.27, 2.3, 2.5, 2.21-2.23, 6.3, 6.5, 15.9-15.12, 17.1 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.3. וַיְבָרֶךְ אֱלֹהִים אֶת־יוֹם הַשְּׁבִיעִי וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת מִכָּל־מְלַאכְתּוֹ אֲשֶׁר־בָּרָא אֱלֹהִים לַעֲשׂוֹת׃ 2.5. וְכֹל שִׂיחַ הַשָּׂדֶה טֶרֶם יִהְיֶה בָאָרֶץ וְכָל־עֵשֶׂב הַשָּׂדֶה טֶרֶם יִצְמָח כִּי לֹא הִמְטִיר יְהוָה אֱלֹהִים עַל־הָאָרֶץ וְאָדָם אַיִן לַעֲבֹד אֶת־הָאֲדָמָה׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 15.9. וַיֹּאמֶר אֵלָיו קְחָה לִי עֶגְלָה מְשֻׁלֶּשֶׁת וְעֵז מְשֻׁלֶּשֶׁת וְאַיִל מְשֻׁלָּשׁ וְתֹר וְגוֹזָל׃ 15.11. וַיֵּרֶד הָעַיִט עַל־הַפְּגָרִים וַיַּשֵּׁב אֹתָם אַבְרָם׃ 15.12. וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם וְהִנֵּה אֵימָה חֲשֵׁכָה גְדֹלָה נֹפֶלֶת עָלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃

1.1. In the beginning God created the heaven and the earth." 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.3. And God blessed the seventh day, and hallowed it; because that in it He rested from all His work which God in creating had made." 2.5. No shrub of the field was yet in the earth, and no herb of the field had yet sprung up; for the LORD God had not caused it to rain upon the earth, and there was not a man to till the ground;" 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 15.9. And He said unto him: ‘Take Me a heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon.’" 15.10. And he took him all these, and divided them in the midst, and laid each half over against the other; but the birds divided he not." 15.11. And the birds of prey came down upon the carcasses, and Abram drove them away." 15.12. And it came to pass, that, when the sun was going down, a deep sleep fell upon Abram; and, lo, a dread, even a great darkness, fell upon him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted."

6. Hebrew Bible, Job, 41.3 (9th cent. BCE - 3rd cent. BCE)

41.3. מִי הִקְדִּימַנִי וַאֲשַׁלֵּם תַּחַת כָּל־הַשָּׁמַיִם לִי־הוּא׃

41.3. Who hath given Me anything beforehand, that I should repay him? Whatsoever is under the whole heaven is Mine."

7. Hebrew Bible, Leviticus, 17.7, 19.14, 19.18 (9th cent. BCE - 3rd cent. BCE)

17.7. וְלֹא־יִזְבְּחוּ עוֹד אֶת־זִבְחֵיהֶם לַשְּׂעִירִם אֲשֶׁר הֵם זֹנִים אַחֲרֵיהֶם חֻקַּת עוֹלָם תִּהְיֶה־זֹּאת לָהֶם לְדֹרֹתָם׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃

17.7. And they shall no more sacrifice their sacrifices unto the satyrs, after whom they go astray. This shall be a statute for ever unto them throughout their generations. ." 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."

8. Hebrew Bible, Proverbs, 1.2, 2.6-2.11, 3.11, 3.18, 8.3, 8.22-8.31 (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׃ 3.11. מוּסַר יְהוָה בְּנִי אַל־תִּמְאָס וְאַל־תָּקֹץ בְּתוֹכַחְתּוֹ׃ 3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 8.3. לְיַד־שְׁעָרִים לְפִי־קָרֶת מְבוֹא פְתָחִים תָּרֹנָּה׃ 8.3. וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵת׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃

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;" 3.11. My son, despise not the chastening of the LORD, Neither spurn thou His correction;" 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast." 8.3. Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:" 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men."

9. Hebrew Bible, Psalms, 2.7-2.8, 35.8, 89.26-89.27, 102.13 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 2.8. שְׁאַל מִמֶּנִּי וְאֶתְּנָה גוֹיִם נַחֲלָתֶךָ וַאֲחֻזָּתְךָ אַפְסֵי־אָרֶץ׃ 35.8. תְּבוֹאֵהוּ שׁוֹאָה לֹא־יֵדָע וְרִשְׁתּוֹ אֲשֶׁר־טָמַן תִּלְכְּדוֹ בְּשׁוֹאָה יִפָּל־בָּהּ׃ 89.26. וְשַׂמְתִּי בַיָּם יָדוֹ וּבַנְּהָרוֹת יְמִינוֹ׃ 89.27. הוּא יִקְרָאֵנִי אָבִי אָתָּה אֵלִי וְצוּר יְשׁוּעָתִי׃ 102.13. וְאַתָּה יְהוָה לְעוֹלָם תֵּשֵׁב וְזִכְרְךָ לְדֹר וָדֹר׃

2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 2.8. Ask of Me, and I will give the nations for thine inheritance, and the ends of the earth for thy possession." 35.8. Let destruction come upon him unawares; And let his net that he hath hid catch himself; With destruction let him fall therein." 89.26. I will set his hand also on the sea, And his right hand on the rivers." 89.27. He shall call unto Me: Thou art my Father, My God, and the rock of my salvation. ." 102.13. But Thou, O LORD, sittest enthroned for ever; and Thy name is unto all generations."

10. Hebrew Bible, 2 Kings, 19.18 (8th cent. BCE - 5th cent. BCE)

19.18. וְנָתְנוּ אֶת־אֱלֹהֵיהֶם בָּאֵשׁ כִּי לֹא אֱלֹהִים הֵמָּה כִּי אִם־מַעֲשֵׂה יְדֵי־אָדָם עֵץ וָאֶבֶן וַיְאַבְּדוּם׃

19.18. and have cast their gods into the fire; for they were no gods, but the work of men’s hands, wood and stone; therefore they have destroyed them."

11. Hebrew Bible, Isaiah, 2.8, 40.13-40.14, 40.25, 44.6, 45.5, 53.2, 66.1 (8th cent. BCE - 5th cent. BCE)

2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 40.14. אֶת־מִי נוֹעָץ וַיְבִינֵהוּ וַיְלַמְּדֵהוּ בְּאֹרַח מִשְׁפָּט וַיְלַמְּדֵהוּ דַעַת וְדֶרֶךְ תְּבוּנוֹת יוֹדִיעֶנּוּ׃ 40.25. וְאֶל־מִי תְדַמְּיוּנִי וְאֶשְׁוֶה יֹאמַר קָדוֹשׁ׃ 44.6. כֹּה־אָמַר יְהוָה מֶלֶךְ־יִשְׂרָאֵל וְגֹאֲלוֹ יְהוָה צְבָאוֹת אֲנִי רִאשׁוֹן וַאֲנִי אַחֲרוֹן וּמִבַּלְעָדַי אֵין אֱלֹהִים׃ 45.5. אֲנִי יְהוָה וְאֵין עוֹד זוּלָתִי אֵין אֱלֹהִים אֲאַזֶּרְךָ וְלֹא יְדַעְתָּנִי׃ 53.2. וַיַּעַל כַּיּוֹנֵק לְפָנָיו וְכַשֹּׁרֶשׁ מֵאֶרֶץ צִיָּה לֹא־תֹאַר לוֹ וְלֹא הָדָר וְנִרְאֵהוּ וְלֹא־מַרְאֶה וְנֶחְמְדֵהוּ׃ 66.1. שִׂמְחוּ אֶת־יְרוּשָׁלִַם וְגִילוּ בָהּ כָּל־אֹהֲבֶיהָ שִׂישׂוּ אִתָּהּ מָשׂוֹשׂ כָּל־הַמִּתְאַבְּלִים עָלֶיהָ׃ 66.1. כֹּה אָמַר יְהוָה הַשָּׁמַיִם כִּסְאִי וְהָאָרֶץ הֲדֹם רַגְלָי אֵי־זֶה בַיִת אֲשֶׁר תִּבְנוּ־לִי וְאֵי־זֶה מָקוֹם מְנוּחָתִי׃

2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made." 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" 40.14. With whom took He counsel, and who instructed Him, And taught Him in the path of right, And taught Him knowledge, And made Him to know the way of discernment?" 40.25. To whom then will ye liken Me, that I should be equal? Saith the Holy One." 44.6. Thus saith the LORD, the King of Israel, And his Redeemer the LORD of hosts: I am the first, and I am the last, And beside Me there is no God." 45.5. I am the LORD, and there is none else, beside Me there is no God; I have girded thee, though thou hast not known Me;" 53.2. For he shot up right forth as a sapling, And as a root out of a dry ground; He had no form nor comeliness, that we should look upon him, Nor beauty that we should delight in him." 66.1. Thus saith the LORD: The heaven is My throne, and the earth is My footstool; where is the house that ye may build unto Me? And where is the place that may be My resting-place?"

12. Hebrew Bible, Jeremiah, 5.7, 17.9, 23.24 (8th cent. BCE - 5th cent. BCE)

5.7. אֵי לָזֹאת אסלוח־[אֶסְלַח־] לָךְ בָּנַיִךְ עֲזָבוּנִי וַיִּשָּׁבְעוּ בְּלֹא אֱלֹהִים וָאַשְׂבִּעַ אוֹתָם וַיִּנְאָפוּ וּבֵית זוֹנָה יִתְגֹּדָדוּ׃ 17.9. עָקֹב הַלֵּב מִכֹּל וְאָנֻשׁ הוּא מִי יֵדָעֶנּוּ׃ 23.24. אִם־יִסָּתֵר אִישׁ בַּמִּסְתָּרִים וַאֲנִי לֹא־אֶרְאֶנּוּ נְאֻם־יְהוָה הֲלוֹא אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֲנִי מָלֵא נְאֻם־יְהוָה׃

5.7. Wherefore should I pardon thee? The children have forsaken Me, And sworn by no-gods; And when I had fed them to the full, they committed adultery, And assembled themselves in troops at the harlots’houses." 17.9. The heart is deceitful above all things, And it is exceeding weak—who can know it?" 23.24. Can any hide himself in secret places That I shall not see him? saith the LORD. Do not I fill heaven and earth? Saith the LORD."

13. Septuagint, Isaiah, 44.24 (8th cent. BCE - 6th cent. BCE)

14. Septuagint, Jeremiah, 10.16 (8th cent. BCE - 6th cent. BCE)

15. Hebrew Bible, Ezekiel, 30.13, 34.23 (6th cent. BCE - 5th cent. BCE)

30.13. כֹּה־אָמַר אֲדֹנָי יְהוִה וְהַאֲבַדְתִּי גִלּוּלִים וְהִשְׁבַּתִּי אֱלִילִים מִנֹּף וְנָשִׂיא מֵאֶרֶץ־מִצְרַיִם לֹא יִהְיֶה־עוֹד וְנָתַתִּי יִרְאָה בְּאֶרֶץ מִצְרָיִם׃ 34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃

30.13. Thus saith the Lord GOD: I will also destroy the idols, And I will cause the things of nought to cease from Noph; And there shall be no more a prince out of the land of Egypt; And I will put a fear in the land of Egypt." 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd."

16. Pindar, Nemean Odes, 1.2 (6th cent. BCE - 5th cent. BCE)

17. Hebrew Bible, 1 Chronicles, 16.36 (5th cent. BCE - 3rd cent. BCE)

16.36. בָּרוּךְ יְהוָה אֱלֹהֵי יִשְׂרָאֵל מִן־הָעוֹלָם וְעַד הָעֹלָם וַיֹּאמְרוּ כָל־הָעָם אָמֵן וְהַלֵּל לַיהוָה׃

16.36. Blessed be the LORD, the God of Israel, From everlasting even to everlasting. And all the people said: ‘Amen, ‘and praised the LORD."

18. Hebrew Bible, Nehemiah, 5.13, 8.6 (5th cent. BCE - 4th cent. BCE)

5.13. גַּם־חָצְנִי נָעַרְתִּי וָאֹמְרָה כָּכָה יְנַעֵר הָאֱלֹהִים אֶת־כָּל־הָאִישׁ אֲשֶׁר לֹא־יָקִים אֶת־הַדָּבָר הַזֶּה מִבֵּיתוֹ וּמִיגִיעוֹ וְכָכָה יִהְיֶה נָעוּר וָרֵק וַיֹּאמְרוּ כָל־הַקָּהָל אָמֵן וַיְהַלְלוּ אֶת־יְהוָה וַיַּעַשׂ הָעָם כַּדָּבָר הַזֶּה׃ 8.6. וַיְבָרֶךְ עֶזְרָא אֶת־יְהוָה הָאֱלֹהִים הַגָּדוֹל וַיַּעֲנוּ כָל־הָעָם אָמֵן אָמֵן בְּמֹעַל יְדֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲוֻּ לַיהוָה אַפַּיִם אָרְצָה׃

5.13. Also I shook out my lap, and said: ‘So God shake out every man from his house, and from his labour, that performeth not this promise; even thus be he shaken out, and emptied.’ And all the congregation said: ‘Amen’, and praised the LORD. And the people did according to this promise." 8.6. And Ezra blessed the LORD, the great God. And all the people answered: ‘Amen, Amen’, with the lifting up of their hands; and they bowed their heads, and fell down before the LORD with their faces to the ground."

19. Aristobulus Cassandreus, Fragments, 2 (4th cent. BCE - 3rd cent. BCE)

20. Aristotle, On The Universe, 6 (4th cent. BCE - 4th cent. BCE)

21. Septuagint, Tobit, 2.1, 13.1-13.18 (4th cent. BCE - 2nd cent. BCE)

22. Anon., 1 Enoch, 9.5, 48.2-48.3, 62.7, 84.3 (3rd cent. BCE - 2nd cent. BCE)

9.5. ages, and Thy name holy and glorious and blessed unto all the ages! Thou hast made all things, and power over all things hast Thou: and all things are naked and open in Thy sight, and Thou seest all 48.2. And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days. 48.3. Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits. 62.7. For from the beginning the Son of Man was hidden, And the Most High preserved him in the presence of His might, And revealed him to the elect. 84.3. For Thou hast made and Thou rulest all things, And nothing is too hard for Thee, Wisdom departs not from the place of Thy throne, Nor turns away from Thy presence. And Thou knowest and seest and hearest everything, And there is nothing hidden from Thee [for Thou seest everything].

23. Anon., Jubilees, 2.31, 11.17, 12.4, 12.19, 15.26, 17.3, 50.10, 50.12 (2nd cent. BCE - 2nd cent. BCE)

2.31. and I will sanctify them unto Myself as My people, and will bless them; as I have sanctified the Sabbath day and do sanctify (it) unto Myself, even so shall I bless them, and they will be My people and I shall be their God. 11.17. And the prince Mastêmâ sent ravens and birds to devour the seed which was sown in the land, in order to destroy the land, and rob the children of men of their labours. 12.4. Why do ye worship things that have no spirit in them? For they are the work of (men's) hands, And on your shoulders do ye bear them 12.19. Why do I search (them) out? If He desireth, He causeth it to rain, morning and evening; And if He desireth, He withholdeth it, And all things are in His hand. 15.26. This law is for all the generations for ever 17.3. and Abraham rejoiced and blessed God because he had seen his sons and had not died childless. 50.10. whoever desecrateth that day, whoever lieth with (his) wife or whoever saith he will do something on it, that he will set out on a journey thereon in regard to any buying or selling: and whoever draweth water thereon which he had not prepared for himself on the sixth day, and whoever taketh up any burden to carry it out of his tent or out of his house shall die. 50.12. and a holy day: and a day of the holy kingdom for all Israel is this day among their days for ever.

24. Cicero, Academica, 1.42 (2nd cent. BCE - 1st cent. BCE)

1.42. sed inter scientiam et inscientiam comprehensionem illam quam dixi collocabat, eamque neque in rectis neque in pravis paruis *g numerabat, sed soli credendum esse dicebat. E quo sensibus etiam fidem tribuebat, quod ut supra dixi comprehensio facta sensibus et vera esse illi et fidelis videbatur, non quod quod om. *g, in ras. p omnia quae essent in re comprehenderet, sed quia nihil quod cadere in eam eam nat. Man. n. eam Fab. posset relinqueret, quodque natura quasi normam scientiae et principium sui dedisset unde postea notiones rerum in animis imprimerentur; e quibus non principia solum sed latiores quaedam ad rationem inveniendam viae reperiuntur. aperituntur Man. -rirentur Dav. reperirentur Gr. errorem autem et temeritatem et ignorantiam ignorationem s et opinationem et suspicionem et uno nomine omnia quae essent aliena firmae et constantis assensionis a virtute sapientiaque removebat. Atque in his fere commutatio constitit omnis dissensioque Zenonis a superioribus.”

25. Cicero, On Duties, 3.42 (2nd cent. BCE - 1st cent. BCE)

3.42. Nec tamen nostrae nobis utilitates omittendae sunt aliisque tradendae, cum iis ipsi egeamus, sed suae cuique utilitati, quod sine alterius iniuria fiat, serviendum est. Scite Chrysippus, ut multa: Qui stadium, inquit, currit, eniti et contendere debet, quam maxime possit, ut vincat, supplantare eum, quicum certet, aut manu depellere nullo modo debet; sic in vita sibi quemque petere, quod pertineat ad usum, non iniquum est, alteri deripere ius non est.

3.42. And yet we are not required to sacrifice our own interest and surrender to others what we need for ourselves, but each one should consider his own interests, as far as he may without injury to his neighbour's. "When a man enters the foot-race," says Chrysippus with his usual aptness, "it is his duty to put forth all his strength and strive with all his might to win; but he ought never with his foot to trip, or with his hand to foul a competitor. Thus in the stadium of life, it is not unfair for anyone to seek to obtain what is needful for his own advantage, but he has no right to wrest it from his neighbour.

26. Dead Sea Scrolls, Hodayot, 8.16 (2nd cent. BCE - 1st cent. CE)

27. Dead Sea Scrolls, Hodayot, 8.16 (2nd cent. BCE - 1st cent. CE)

28. Hebrew Bible, Daniel, 7.10 (2nd cent. BCE - 2nd cent. BCE)

7.10. A fiery stream issued And came forth from before him; thousand thousands ministered unto him, And ten thousand times ten thousand stood before him; The judgment was set, And the books were opened."

29. Septuagint, 2 Maccabees, 1.24, 7.23 (2nd cent. BCE - 2nd cent. BCE)

1.24. The prayer was to this effect:'O Lord, Lord God, Creator of all things, who art awe-inspiring and strong and just and merciful, who alone art King and art kind,' 7.23. Therefore the Creator of the world, who shaped the beginning of man and devised the origin of all things, will in his mercy give life and breath back to you again, since you now forget yourselves for the sake of his laws.'

30. Septuagint, Ecclesiasticus (Siracides), 18.1, 18.3, 23.4, 23.20, 24.8, 42.21, 43.33 (2nd cent. BCE - 2nd cent. BCE)

18.1. He who lives for ever created the whole universe; 18.1. Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity. 18.3. Do not follow your base desires,but restrain your appetites. 24.8. Then the Creator of all things gave me a commandment,and the one who created me assigned a place for my tent. And he said, `Make your dwelling in Jacob,and in Israel receive your inheritance. 42.21. He has ordained the splendors of his wisdom,and he is from everlasting and to everlasting. Nothing can be added or taken away,and he needs no one to be his counselor. 42.21. He consumes the mountains and burns up the wilderness,and withers the tender grass like fire.

31. Septuagint, Wisdom of Solomon, 1.14, 2.16, 2.18, 5.5, 5.13, 6.7, 7.17, 8.3, 9.1, 10.21, 11.24, 12.16, 13.1, 14.12, 15.1-15.3, 23.4 (2nd cent. BCE - 1st cent. BCE)

1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth. 2.16. We are considered by him as something base,and he avoids our ways as unclean;he calls the last end of the righteous happy,and boasts that God is his father. 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 5.5. Why has he been numbered among the sons of God?And why is his lot among the saints? 5.13. So we also, as soon as we were born, ceased to be,and we had no sign of virtue to show,but were consumed in our wickedness. 6.7. For the Lord of all will not stand in awe of any one,nor show deference to greatness;because he himself made both small and great,and he takes thought for all alike. 7.17. For it is he who gave me unerring knowledge of what exists,to know the structure of the world and the activity of the elements; 8.3. She glorifies her noble birth by living with God,and the Lord of all loves her. 9.1. O God of my fathers and Lord of mercy,who hast made all things by thy word 10.21. because wisdom opened the mouth of the dumb,and made the tongues of babes speak clearly. 11.24. For thou lovest all things that exist,and hast loathing for none of the things which thou hast made,for thou wouldst not have made anything if thou hadst hated it. 12.16. For thy strength is the source of righteousness,and thy sovereignty over all causes thee to spare all. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 15.2. For even if we sin we are thine, knowing thy power;but we will not sin, because we know that we are accounted thine. 15.3. For to know thee is complete righteousness,and to know thy power is the root of immortality.

32. Septuagint, 4 Maccabees, 11.5, 13.16 (2nd cent. BCE - 2nd cent. BCE)

11.5. Is it because we revere the Creator of all things and live according to his virtuous law? 13.16. Therefore let us put on the full armor of self-control, which is divine reason.

33. Septuagint, 3 Maccabees, 2.3, 5.28 (2nd cent. BCE - 2nd cent. BCE)

2.3. For you, the creator of all things and the governor of all, are a just Ruler, and you judge those who have done anything in insolence and arrogance. 2.3. In order that he might not appear to be an enemy to all, he inscribed below: "But if any of them prefer to join those who have been initiated into the mysteries, they shall have equal citizenship with the Alexandrians. 5.28. This was the act of God who rules over all things, for he had implanted in the king's mind a forgetfulness of the things he had previously devised.

34. Anon., Sibylline Oracles, 3.20, 3.42, 5.277, 5.499 (1st cent. BCE - 5th cent. CE)

3.20. 20 But he, eternal Lord, proclaims himself 3.42. Forget the judgment of the immortal Saviour 5.277. of the Sidonians, a Phœnician, led 5.499. Much war shall come to men, and blood shall flow

35. 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;

36. Philo of Alexandria, On The Cherubim, 127, 125 (1st cent. BCE - 1st cent. CE)

125. Because God was the cause, not the instrument; and what was born was created indeed through the agency of some instrument, but was by all means called into existence by the great first cause; for many things must co-operate in the origination of anything; by whom, from what, by means of what, and why? Now he by whom a thing originates is the cause; that from which a thing is made is the material; that by means of which it was made is the instrument; and why, is the object. 125. And it would be a less grievous evil if this hatred were displayed without disguise; for it is easiest to guard against what is plainly seen. But at present it is with difficulty suspected, and difficult of detection, being concealed by cunning and wicked arts, and at times it assumes the contrary appearance of love and affection, by means of its trickery and deceit.

37. Philo of Alexandria, On The Confusion of Tongues, 170 (1st cent. BCE - 1st cent. CE)

170. In the first place, then, we must say this, that there is no existing being equal in honor to God, but there is one only ruler and governor and king, to whom alone it is granted to govern and to arrange the universe. For the verse-- A multitude of kings is never good, Let there one sovereign, one sole monarch be, is not more justly said with respect to cities and men than with respect to the world and to God; for it is clear from the necessity of things that there must be one creator, and one father, and one master of the one universe. XXXIV.

38. Philo of Alexandria, On The Decalogue, 8 (1st cent. BCE - 1st cent. CE)

39. 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.

40. Philo of Alexandria, On The Migration of Abraham, 154-157, 151 (1st cent. BCE - 1st cent. CE)

151. for this is that disposition which attaches itself to the soul in such a manner as to be difficult to shake off, hindering it from proceeding swiftly on its progress towards virtue. This, too, when we leave Egypt, that is to say, the whole of the district connected with the body, being anxious to unlearn our subjection to the passions, in accordance with the language and precepts of the prophet Moses, follows us close, checking and impeding our zeal in the departure, and out of envy causing delay to the rapidity of setting forth;

41. Philo of Alexandria, On The Creation of The World, 28, 56, 72-75, 23 (1st cent. BCE - 1st cent. CE)

23. And God, not being urged on by any prompter (for who else could there have been to prompt him?) but guided by his own sole will, decided that it was fitting to benefit with unlimited and abundant favours a nature which, without the divine gift, was unable to itself to partake of any good thing; but he benefits it, not according to the greatness of his own graces, for they are illimitable and eternal, but according to the power of that which is benefited to receive his graces. For the capacity of that which is created to receive benefits does not correspond to the natural power of God to confer them; since his powers are infinitely greater, and the thing created being not sufficiently powerful to receive all their greatness would have sunk under it, if he had not measured his bounty, allotting to each, in due proportion, that which was poured upon it.

42. Philo of Alexandria, On The Special Laws, 1.20, 4.126-4.131 (1st cent. BCE - 1st cent. CE)

1.20. So that, transcending all visible essence by means of our reason, let us press forward to the honour of that everlasting and invisible Being who can be comprehended and appreciated by the mind alone; who is not only the God of all gods, whether appreciable only by the intellect or visible to the outward senses, but is also the creator of them all. And if any one gives up the service due to the everlasting and uncreated God, transferring it to any more modern and created being, let him be set down as mad and as liable to the charge of the greatest impiety.IV. 4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV.

43. Philo of Alexandria, On The Embassy To Gaius, 147, 145 (1st cent. BCE - 1st cent. CE)

145. This is Caesar, who calmed the storms which were raging in every direction, who healed the common diseases which were afflicting both Greeks and barbarians, who descended from the south and from the east, and ran on and penetrated as far as the north and the west, in such a way as to fill all the neighbouring districts and waters with unexpected miseries.

44. Philo of Alexandria, Allegorical Interpretation, 3.159 (1st cent. BCE - 1st cent. CE)

45. Philo of Alexandria, Questions On Genesis, 1.6, 4.8 (1st cent. BCE - 1st cent. CE)

46. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)

47. Anon., Didache, 4.12-4.13, 8.1-8.3, 9.2-9.3, 10.2-10.3, 11.3, 13.2, 14.3, 15.3-15.4 (1st cent. CE - 2nd cent. CE)

48. Clement of Rome, 1 Clement, 34.6 (1st cent. CE - 1st cent. CE)

34.6. λέγει γὰρ Dan. 7, 10; Is. 6, 9 ἡ γραφή: Μύριαι μυριάδες παρειστήκεισαν αὐτῷ, καὶ χίλιαι χιλιάδες ἐλειτούργουν αὐτῷ, καὶ ἐκέκραγον, Ἅγιος, ἅγιος, ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ κτίσις τῆς δόξης αὐτοῦ.

49. Epictetus, Discourses, 1.1.9, 1.1.12, 1.1.28, 1.19.15, 2.22.15, 2.22.19-2.22.20, 3.22.39, 3.22.43, 3.22.48, 3.22.94, 3.24.67-3.24.70, 4.1.59, 4.1.81-4.1.83, 4.1.119, 4.7.10 (1st cent. CE - 2nd cent. CE)

50. Epictetus, Enchiridion, 1 (1st cent. CE - 2nd cent. CE)

51. Josephus Flavius, Jewish Antiquities, 5.93, 10.263 (1st cent. CE - 1st cent. CE)

5.93. 25. After this was over, he gathered the army together to a congregation, and spake thus to those tribes that had their settlement in the land of the Amorites beyond Jordan,—for fifty thousand of them had armed themselves, and had gone to the war along with them:—“Since that God, who is the Father and Lord of the Hebrew nation, has now given us this land for a possession, and promised to preserve us in the enjoyment of it as our own for ever; 10.263. 7. When therefore those that had intended thus to destroy Daniel by treachery were themselves destroyed, king Darius sent [letters] over all the country, and praised that God whom Daniel worshipped, and said that he was the only true God, and had all power. He had also Daniel in very great esteem, and made him the principal of his friends.

52. Josephus Flavius, Jewish War, 3.375, 5.218 (1st cent. CE - 1st cent. CE)

3.375. while the souls of those whose hands have acted madly against themselves are received by the darkest place in Hades, and while God, who is their Father, punishes those that offend against either of them in their posterity? 5.218. but the altar of incense, by its thirteen kinds of sweet-smelling spices with which the sea replenished it, signified that God is the possessor of all things that are both in the uninhabitable and habitable parts of the earth, and that they are all to be dedicated to his use.

53. Josephus Flavius, Against Apion, 2.190 (1st cent. CE - 1st cent. CE)

54. Mishnah, Avot, 3.15 (1st cent. CE - 3rd cent. CE)

3.15. Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.

55. New Testament, 1 John, 2.22, 4.2, 4.15, 5.5 (1st cent. CE - 1st cent. CE)

2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 4.2. By this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 5.5. Who is he who overcomes the world, but he who believes that Jesus is the Son of God?

56. New Testament, 1 Peter, 1.2-1.3, 2.19 (1st cent. CE - 1st cent. CE)

1.2. according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled in his blood: Grace to you and peace be multiplied. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead 2.19. For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God.

57. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

58. New Testament, 1 Thessalonians, 1.1, 1.3, 1.9-1.10, 3.11, 3.13, 4.3-4.8, 4.13-4.18 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 3.11. Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words.

59. New Testament, 1 Timothy, 1.2, 1.17, 2.5, 3.16, 4.4, 5.18, 6.13 (1st cent. CE - 1st cent. CE)

1.2. to Timothy, my true child in faith: Grace, mercy, and peace, from God our Father and Christ Jesus our Lord. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession

60. New Testament, 2 Peter, 1.14, 1.16-1.17 (1st cent. CE - 1st cent. CE)

1.14. knowing that the putting off of my tent comes swiftly, even as our Lord Jesus Christ made clear to me. 1.16. For we did not follow cunningly devised fables, when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of his majesty. 1.17. For he received from God the Father honor and glory, when the voice came to him from the Majestic Glory, "This is my beloved Son, in whom I am well pleased.

61. New Testament, 2 Corinthians, 1.2-1.3, 1.12, 2.15, 3.3, 4.3-4.4, 5.9-5.10, 5.18, 6.16-6.18, 8.9, 11.31 (1st cent. CE - 1st cent. CE)

62. New Testament, 2 Thessalonians, 1.1-1.2, 2.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 2.16. Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace

63. New Testament, 2 Timothy, 1.2, 4.1 (1st cent. CE - 1st cent. CE)

1.2. to Timothy, my beloved child: Grace, mercy, and peace, from God the Father and Christ Jesus our Lord. 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom:

64. New Testament, Acts, 2.24, 2.36, 3.13-3.15, 7.54-7.60, 10.9-10.16, 10.28, 11.17, 13.33-13.34, 14.15-14.17, 15.20, 15.29, 17.23-17.31, 18.24-18.28 (1st cent. CE - 2nd cent. CE)

2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 7.54. Now when they heard these things, they were cut to the heart, and they gnashed at him with their teeth. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 7.57. But they cried out with a loud voice, and stopped their ears, and rushed at him with one accord. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God? 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 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.

65. New Testament, Apocalypse, 1.4, 1.6, 2.2, 2.14-2.16, 2.20-2.25, 3.14, 4.8, 14.1, 16.1-16.17, 19.2, 19.11-19.16, 21.6, 22.4, 22.13 (1st cent. CE - 1st cent. CE)

1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.6. and he made us to be a kingdom, priests to his God and Father; to him be the glory and the dominion forever and ever. Amen. 2.2. I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 2.25. Nevertheless that which you have, hold firmly until I come. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come! 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 16.1. I heard a loud voice out of the temple, saying to the seven angels, "Go and pour out the seven bowls of the wrath of God on the earth! 16.2. The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the men who had the mark of the beast, and who worshiped his image. 16.3. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. 16.4. The third poured out his bowl into the rivers and springs of water, and it became blood. 16.5. I heard the angel of the waters saying, "You are righteous, who are and who were, you Holy One, because you judged this way. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.8. The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.10. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.12. The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be made ready for the kings that come from the sunrise. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 16.16. He gathered them together into the place which is called in Hebrew, Megiddo. 16.17. The seventh poured out his bowl into the air. A loud voice came forth out of the temple of heaven, from the throne, saying, "It is done! 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 19.12. His eyes are a flame of fire, and on his head are many crowns. He has names written and a name written which no one knows but he himself. 19.13. He is clothed in a garment sprinkled with blood. His name is called "The Word of God. 19.14. The armies which are in heaven followed him on white horses, clothed in white, pure, fine linen. 19.15. Out of his mouth proceeds a sharp, double-edged sword, that with it he should strike the nations. He will rule them with a rod of iron. He treads the winepress of the fierceness of the wrath of God, the Almighty. 19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS. 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 22.4. They will see his face, and his name will be on their foreheads. 22.13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.

66. New Testament, James, 1.1, 1.14-1.15, 1.17-1.18, 1.25, 1.27, 2.1, 2.5-2.6, 2.14-2.26, 3.9, 4.12 (1st cent. CE - 1st cent. CE)

1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. 1.17. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom can be no variation, nor turning shadow. 1.18. of his own will he brought us forth by the word of truth, that we should be a kind of first fruits of his creatures. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 1.27. Pure religion and undefiled before our God and Father is this: to visit the fatherless and widows in their affliction, and to keep oneself unstained by the world. 2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 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? 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 3.9. With it we bless our God and Father, and with it we curse men, who are made in the image of God. 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?

67. New Testament, Jude, 25, 3, 1 (1st cent. CE - 1st cent. CE)

68. New Testament, Philemon, 3 (1st cent. CE - 1st cent. CE)

69. New Testament, Colossians, 1.2-1.3, 1.12, 1.15-1.20, 1.22, 2.6, 2.17, 3.6, 3.16-3.17, 4.1, 4.16 (1st cent. CE - 1st cent. CE)

1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 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. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.6. As therefore you received Christ Jesus, the Lord, walk in him 2.17. which are a shadow of the things to come; but the body is Christ's. 3.6. for which things' sake the wrath of God comes on the sons of disobedience. 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. 4.1. Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.

70. New Testament, Ephesians, 1.2-1.3, 1.5, 1.17, 1.19-1.21, 2.1-2.3, 2.8, 2.10-2.13, 2.15-2.16, 2.18, 3.14-3.15, 4.1-4.17, 4.22, 4.25, 5.1-5.14, 5.19-5.20, 6.9, 6.16, 6.23 (1st cent. CE - 1st cent. CE)

1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 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; 1.19. 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. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.18. For through him we both have our access in one Spirit to the Father. 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 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. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 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; 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him. 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.

71. New Testament, Galatians, 1.1, 1.3-1.4, 1.6, 1.13, 1.23, 2.20, 3.16-3.20, 3.22-3.29, 4.1, 4.3-4.9, 5.1, 5.13 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 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. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 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; 4.3. 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? 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother.

72. New Testament, Hebrews, 1.1-1.3, 1.5, 1.8, 1.10, 2.10, 4.14, 5.12-5.14, 7.3, 10.12, 10.37, 12.7, 12.9, 12.22 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 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. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.37. In a very little while, He who comes will come, and will not wait. 12.7. It is for discipline that you endure. God deals with you as with sons, for what son is there whom his father doesn't discipline? 12.9. Furthermore, we had the fathers of our flesh to chasten us, and we paid them respect. Shall we not much rather be in subjection to the Father of spirits, and live? 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels

73. New Testament, Philippians, 1.2, 2.6-2.11, 3.12, 3.21, 4.12-4.13, 4.20 (1st cent. CE - 1st cent. CE)

1.2. Grace to you, and peace from God, our Father, and the Lord Jesus Christ. 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.21. 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. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 4.20. Now to our God and Father be the glory forever and ever! Amen.

74. New Testament, Romans, 1.1, 1.3-1.4, 1.7, 1.18-1.32, 2.3-2.4, 2.9-2.12, 2.15, 3.8, 3.29-3.30, 4.24, 6.1-6.23, 7.25, 8.2-8.17, 8.19, 8.31-8.39, 9.1, 9.3-9.5, 9.24-9.26, 10.9, 10.12-10.13, 11.13, 11.25-11.36, 12.4-12.5, 15.6, 16.27 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 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. 8.2. 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. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 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. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 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. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 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 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 15.6. that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ.

75. New Testament, Titus, 1.4 (1st cent. CE - 1st cent. CE)

1.4. to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.

76. New Testament, John, 1.1-1.18, 1.30, 1.34, 1.41, 1.49, 1.51, 3.5, 3.13, 3.18, 4.25-4.26, 5.7, 5.18, 5.44, 6.27, 6.39, 7.7, 8.12, 8.28, 8.41-8.42, 8.58-8.59, 9.22, 10.30, 10.38, 12.42, 13.13, 14.9-14.11, 14.20, 15.18-15.20, 16.32, 17.3, 17.11, 17.14, 17.20-17.23, 20.17, 20.28, 20.31 (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. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 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. 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.34. I have seen, and have testified that this is the Son of God. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 5.7. The sick man answered him, "Sir, I have no one to put me into the pool when the water is stirred up, but while I'm coming, another steps down before me. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 7.7. The world can't hate you, but it hates me, because I testify about it, that its works are evil. 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.28. Jesus therefore said to them, "When you have lifted up the Son of Man, then you will know that I am he, and I do nothing of myself, but as my Father taught me, I say these things. 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 8.59. Therefore they took up stones to throw at him, but Jesus was hidden, and went out of the temple, having gone through the midst of them, and so passed by. 9.22. His parents said these things because they feared the Jews; for the Jews had already agreed that if any man would confess him as Christ, he would be put out of the synagogue. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 12.42. Nevertheless even of the rulers many believed in him, but because of the Pharisees they didn't confess it, so that they wouldn't be put out of the synagogue 13.13. You call me, 'Teacher' and 'Lord.' You say so correctly, for so I am. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 15.18. If the world hates you, you know that it has hated me before it hated you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 15.20. Remember the word that I said to you: 'A servant is not greater than his lord.' If they persecuted me, they will also persecute you. If they kept my word, they will keep yours also. 16.32. Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.28. Thomas answered him, "My Lord and my God! 20.31. but these are written, that you may believe that Jesus is the Christ, the Son of God, and that believing you may have life in his name.

77. New Testament, Luke, 1.32, 1.47-1.55, 3.9, 3.23-3.31, 6.20, 6.43-6.45, 10.7, 10.21, 10.25-10.38, 11.2, 22.17-22.20 (1st cent. CE - 1st cent. CE)

1.32. He will be great, and will be called the Son of the Most High. The Lord God will give him the throne of his father, David 1.47. My spirit has rejoiced in God my Savior 1.48. For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. 1.49. For he who is mighty has done great things for me. Holy is his name. 1.50. His mercy is for generations of generations on those who fear him. 1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 1.52. He has put down princes from their thrones. And has exalted the lowly. 1.53. He has filled the hungry with good things. He has sent the rich away empty. 1.54. He has given help to Israel, his servant, that he might remember mercy 1.55. As he spoke to our fathers, To Abraham and his seed forever. 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 6.20. He lifted up his eyes to his disciples, and said, "Blessed are you poor, For yours is the Kingdom of God. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.

78. New Testament, Mark, 8.30, 12.28-12.31, 14.22-14.25, 14.36 (1st cent. CE - 1st cent. CE)

8.30. He charged them that they should tell no one about him. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.

79. New Testament, Matthew, 3.10, 4.7, 5.3, 6.9, 6.24, 10.10, 11.25, 11.27, 19.17, 20.16, 22.34-22.40, 23.8-23.10, 26.26-26.29 (1st cent. CE - 1st cent. CE)

3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 20.16. So the last will be first, and the first last. For many are called, but few are chosen. 22.34. But the Pharisees, when they heard that he had put the Sadducees to silence, gathered themselves together. 22.35. One of them, a lawyer, asked him a question, testing him. 22.36. Teacher, which is the greatest commandment in the law? 22.37. Jesus said to him, "'You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.' 22.38. This is the first and great commandment. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom.

80. Alcinous, Handbook of Platonism, 1.2 (2nd cent. CE - 2nd cent. CE)

81. Anon., Genesis Rabba, 1.1 (2nd cent. CE - 5th cent. CE)

1.1. רַבִּי הוֹשַׁעְיָה רַבָּה פָּתַח (משלי ח, ל): וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשׁוּעִים יוֹם יוֹם וגו', אָמוֹן פַּדְּגוֹג, אָמוֹן מְכֻסֶּה, אָמוֹן מֻצְנָע, וְאִית דַּאֲמַר אָמוֹן רַבָּתָא. אָמוֹן פַּדְּגוֹג, הֵיךְ מָה דְאַתְּ אָמַר (במדבר יא, יב): כַּאֲשֶׁר יִשָֹּׂא הָאֹמֵן אֶת הַיֹּנֵק. אָמוֹן מְכֻסֶּה, הֵיאַךְ מָה דְאַתְּ אָמַר (איכה ד, ה): הָאֱמֻנִים עֲלֵי תוֹלָע וגו'. אָמוֹן מֻצְנָע, הֵיאַךְ מָה דְאַתְּ אָמַר (אסתר ב, ז): וַיְהִי אֹמֵן אֶת הֲדַסָּה. אָמוֹן רַבָּתָא, כְּמָא דְתֵימָא (נחום ג, ח): הֲתֵיטְבִי מִנֹּא אָמוֹן, וּמְתַרְגְּמִינַן הַאַתְּ טָבָא מֵאֲלֶכְּסַנְדְּרִיָא רַבָּתָא דְּיָתְבָא בֵּין נַהֲרוֹתָא. דָּבָר אַחֵר אָמוֹן, אֻמָּן. הַתּוֹרָה אוֹמֶרֶת אֲנִי הָיִיתִי כְּלִי אֻמְנוּתוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, בְּנֹהַג שֶׁבָּעוֹלָם מֶלֶךְ בָּשָׂר וָדָם בּוֹנֶה פָּלָטִין, אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא מִדַּעַת אֻמָּן, וְהָאֻמָּן אֵינוֹ בּוֹנֶה אוֹתָהּ מִדַּעַת עַצְמוֹ אֶלָּא דִּפְתְּרָאוֹת וּפִנְקְסָאוֹת יֵשׁ לוֹ, לָדַעַת הֵיאךְ הוּא עוֹשֶׂה חֲדָרִים, הֵיאךְ הוּא עוֹשֶׂה פִּשְׁפְּשִׁין. כָּךְ הָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַבִּיט בַּתּוֹרָה וּבוֹרֵא אֶת הָעוֹלָם, וְהַתּוֹרָה אָמְרָה בְּרֵאשִׁית בָּרָא אֱלֹהִים. וְאֵין רֵאשִׁית אֶלָּא תּוֹרָה, הֵיאַךְ מָה דְּאַתְּ אָמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. 1.1. רַבִּי יוֹנָה בְּשֵׁם רַבִּי לֵוִי אָמַר, לָמָּה נִבְרָא הָעוֹלָם בְּב', אֶלָּא מַה ב' זֶה סָתוּם מִכָּל צְדָדָיו וּפָתוּחַ מִלְּפָנָיו, כָּךְ אֵין לְךָ רְשׁוּת לוֹמַר, מַה לְּמַטָּה, מַה לְּמַעְלָה, מַה לְּפָנִים, מַה לְּאָחוֹר, אֶלָּא מִיּוֹם שֶׁנִּבְרָא הָעוֹלָם וּלְהַבָּא. בַּר קַפָּרָא אָמַר (דברים ד, לב): כִּי שְׁאַל נָא לְיָמִים רִאשֹׁנִים אֲשֶׁר הָיוּ לְפָנֶיךָ, לְמִן הַיּוֹם שֶׁנִּבְרְאוּ אַתָּה דּוֹרֵשׁ, וְאִי אַתָּה דּוֹרֵשׁ לִפְנִים מִכָּאן. (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם, אַתָּה דּוֹרֵשׁ וְחוֹקֵר, וְאִי אַתָּה חוֹקֵר לִפְנִים מִכָּאן. דָּרַשׁ רַבִּי יְהוּדָה בֶּן פָּזִי בְּמַעֲשֵׂה בְרֵאשִׁית בַּהֲדֵיהּ דְּבַר קַפָּרָא, לָמָּה נִבְרָא הָעוֹלָם בְּב', לְהוֹדִיעֲךָ שֶׁהֵן שְׁנֵי עוֹלָמִים, הָעוֹלָם הַזֶּה וְהָעוֹלָם הַבָּא. דָּבָר אַחֵר, וְלָמָּה בְּב' שֶׁהוּא לְשׁוֹן בְּרָכָה, וְלָמָּה לֹא בְּאָלֶ"ף שֶׁהוּא לְשׁוֹן אֲרִירָה. דָּבָר אַחֵר, לָמָּה לֹא בְּאָלֶ"ף שֶׁלֹא לִתֵּן פִּתְחוֹן פֶּה לָאֶפִּיקוֹרְסִין לוֹמַר הֵיאַךְ הָעוֹלָם יָכוֹל לַעֲמֹד שֶׁהוּא נִבְרָא בִּלְשׁוֹן אֲרִירָה, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בִּלְשׁוֹן בְּרָכָה, וְהַלְּוַאי יַעֲמֹד. דָּבָר אַחֵר, לָמָּה בְּב' אֶלָּא מַה ב' זֶה יֵשׁ לוֹ שְׁנֵי עוֹקְצִין, אֶחָד מִלְּמַעְלָה וְאֶחָד מִלְּמַטָּה מֵאֲחוֹרָיו, אוֹמְרִים לַב' מִי בְּרָאֲךָ, וְהוּא מַרְאֶה בְּעוּקְצוֹ מִלְּמַעְלָה, וְאוֹמֵר זֶה שֶׁלְּמַעְלָה בְּרָאָנִי. וּמַה שְּׁמוֹ, וְהוּא מַרְאֶה לָהֶן בְּעוּקְצוֹ שֶׁל אַחֲרָיו, וְאוֹמֵר ה' שְׁמוֹ. אָמַר רַבִּי אֶלְעָזָר בַּר חֲנִינָא בְּשֵׁם רַבִּי אֲחָא, עֶשְׂרִים וְשִׁשָּׁה דוֹרוֹת הָיְתָה הָאָלֶ"ף קוֹרֵא תִּגָּר לִפְנֵי כִסְאוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרָה לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם, אֲנִי רִאשׁוֹן שֶׁל אוֹתִיּוֹת וְלֹא בָּרָאתָ עוֹלָמְךָ בִּי, אָמַר לָהּ הַקָּדוֹשׁ בָּרוּךְ הוּא הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אָרֶץ וגו', לְמָחָר אֲנִי בָּא לִתֵּן תּוֹרָה בְּסִינַי וְאֵינִי פּוֹתֵחַ תְּחִלָה אֶלָּא בָּךְ, שֶׁנֶּאֱמַר (שמות כ, ב): אָנֹכִי ה' אֱלֹהֶיךָ. רַבִּי הוֹשַׁעְיָא אוֹמֵר לָמָּה נִקְרָא שְׁמוֹ אָלֶ"ף, שֶׁהוּא מַסְכִּים מֵאָלֶ"ף, שֶׁנֶּאֱמַר (תהלים קה, ח): דָּבָר צִוָּה לְאֶלֶף דּוֹר.

1.1. The great Rabbi Hoshaya opened [with the verse (Mishlei 8:30),] \"I [the Torah] was an amon to Him and I was a plaything to Him every day.\" Amon means \"pedagogue\" (i.e. ny). Amon means \"covered.\" Amon means \"hidden.\" And there is one who says amon means \"great.\" Amon means \"ny,\" as in (Bamidbar 11:12) “As a ny (omein) carries the suckling child.\" Amon means \"covered,\" as in (Eichah 4:5) \"Those who were covered (emunim) in scarlet have embraced refuse heaps.\" Amon means \"hidden,\" as in (Esther 2:7) \"He hid away (omein) Hadassah.\" Amon means \"great,\" as in (Nahum 3:8) \"Are you better than No-amon [which dwells in the rivers]?\" which the Targum renders as, \"Are you better than Alexandria the Great (amon), which dwells between the rivers?\" Alternatively, amon means \"artisan.\" The Torah is saying, \"I was the artisan's tool of Hashem.\" In the way of the world, a king of flesh and blood who builds a castle does not do so from his own knowledge, but rather from the knowledge of an architect, and the architect does not build it from his own knowledge, but rather he has scrolls and books in order to know how to make rooms and doorways. So too Hashem gazed into the Torah and created the world. Similarly the Torah says, \"Through the reishis Hashem created [the heavens and the earth],\" and reishis means Torah, as in \"Hashem made me [the Torah] the beginning (reishis) of His way\" (Mishlei 8:22)."

82. Aristides of Athens, Apology, 2, 16 (2nd cent. CE - 2nd cent. CE)

83. Clement of Alexandria, Christ The Educator, 3.1.1 (2nd cent. CE - 3rd cent. CE)

84. Clement of Alexandria, Exhortation To The Greeks, 10.103.1 (2nd cent. CE - 3rd cent. CE)

85. Clement of Alexandria, Miscellanies, 6.5.41, 6.58.1, 7.1 (2nd cent. CE - 3rd cent. CE)

86. Irenaeus, Refutation of All Heresies, 2.26.1 (2nd cent. CE - 3rd cent. CE)

87. Justin, Dialogue With Trypho, 61.1, 62.4 (2nd cent. CE - 2nd cent. CE)

20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20

88. Marcus Aurelius Emperor of Rome, Meditations, 4.3, 4.23 (2nd cent. CE - 2nd cent. CE)

89. Philostratus The Athenian, Life of Apollonius, 5.19 (2nd cent. CE

5.19. At Athens he was initiated by the same hierophant of whom he had delivered a prophecy to his predecessor; here he met Demetrius the philosopher, for after the episode of Nero's bath and of his speech about it, Demetrius continued to live at Athens, with such noble courage that he did not quit Athens even during the period when Nero was outraging Greece over the games. Demetrius said that he had fallen in with Musonius at the Isthmus, where he was fettered and under orders to dig; and that he addressed to him such consolations as he could, but Musonius took his spade and stoutly dug it into the earth, and then looking up, said: You are distressed, Demetrius, to see me digging through the Isthmus for Greece; but if you saw me playing the harp like Nero, what would you feel then? But I must pass over the sayings of Musonius, though they were many and remarkable, else I shall seem to take liberties with the man, who uttered them carelessly.

90. Sextus, Against The Mathematicians, 7.150-7.153, 7.228-7.229 (2nd cent. CE - 3rd cent. CE)

91. Tertullian, On Idolatry, 16 (2nd cent. CE - 3rd cent. CE)

16. Touching the ceremonies, however, of private and social solemnities - as those of the white toga, of espousals, of nuptials, of name-givings - I should think no danger need be guarded against from the breath of the idolatry which is mixed up with them. For the causes are to be considered to which the ceremony is due. Those above-named I take to be clean in themselves, because neither manly garb, nor the marital ring or union, descends from honours done to any idol. In short, I find no dress cursed by God, except a woman's dress on a man: for cursed, says He, is every man who clothes himself in woman's attire. The toga, however, is a dress of manly name as well as of manly use. God no more prohibits nuptials to be celebrated than a name to be given. But there are sacrifices appropriated to these occasions. Let me be invited, and let not the title of the ceremony be assistance at a sacrifice, and the discharge of my good offices is at the service of my friends. Would that it were at their service indeed, and that we could escape seeing what is unlawful for us to do. But since the evil one has so surrounded the world with idolatry, it will be lawful for us to be present at some ceremonies which see us doing service to a man, not to an idol. Clearly, if invited unto priestly function and sacrifice, I will not go, for that is service peculiar to an idol; but neither will I furnish advice, or expense, or any other good office in a matter of that kind. If it is on account of the sacrifice that I be invited, and stand by, I shall be partaker of idolatry; if any other cause conjoins me to the sacrificer, I shall be merely a spectator of the sacrifice.

92. Theophilus, To Autolycus, 2.8-2.9, 2.13, 3.9 (2nd cent. CE - 3rd cent. CE)

2.8. And why should I recount further the vast array of such names and genealogies? So that all the authors and poets, and those called philosophers, are wholly deceived; and so, too, are they who give heed to them. For they plentifully composed fables and foolish stories about their gods, and did not exhibit them as gods, but as men, and men, too, of whom some were drunken, and others fornicators and murderers. But also concerning the origin of the world, they uttered contradictory and absurd opinions. First, some of them, as we before explained, maintained that the world is uncreated. And those that said it was uncreated and self-producing contradicted those who propounded that it was created. For by conjecture and human conception they spoke, and not knowing the truth. And others, again, said that there was a providence, and destroyed the positions of the former writers. Aratus, indeed, says: - From Jove begin my song; nor ever be The name unuttered: all are full of you; The ways and haunts of men; the heavens and sea: On you our being hangs; in you we move; All are your offspring and the seed of Jove. Benevolent, he warns mankind to good, Urges to toil and prompts the hope of food. He tells where cattle best may graze, and where The soil, deep-furrowed, yellow grain will bear. What time the husbandman should plant or sow, 'Tis his to tell, 'tis his alone to know. Who, then, shall we believe: Aratus as here quoted, or Sophocles, when he says: - And foresight of the future there is none; 'Tis best to live at random, as one can? And Homer, again, does not agree with this, for he says that virtue Waxes or wanes in men as Jove decrees. And Simonides says:- No man nor state has virtue save from God; Counsel resides in God; and wretched man Has in himself nought but his wretchedness. So, too, Euripides: - Apart from God, there's nothing owned by men. And Meder:- Save God alone, there's none for us provides. And Euripides again:- For when God wills to save, all things He'll bend To serve as instruments to work His end. And Thestius:- If God design to save you, safe you are, Though sailing in mid-ocean on a mat. And saying numberless things of a like kind, they contradicted themselves. At least Sophocles, who in another place denied Providence, says:- No mortal can evade the stroke of God. Besides, they both introduced a multitude of gods, and yet spoke of a Unity; and against those who affirmed a Providence they maintained in opposition that there was no Providence. Wherefore Euripides says:- We labour much and spend our strength in vain, For empty hope, not foresight, is our guide. And without meaning to do so, they acknowledge that they know not the truth; but being inspired by demons and puffed up by them, they spoke at their instance whatever they said. For indeed the poets - Homer, to wit, and Hesiod, being, as they say, inspired by the Muses - spoke from a deceptive fancy, and not with a pure but an erring spirit. And this, indeed, clearly appears from the fact, that even to this day the possessed are sometimes exorcised in the name of the living and true God; and these spirits of error themselves confess that they are demons who also formerly inspired these writers. But sometimes some of them wakened up in soul, and, that they might be for a witness both to themselves and to all men, spoke things in harmony with the prophets regarding the monarchy of God, and the judgment and such like. 2.9. But men of God carrying in them a holy spirit and becoming prophets, being inspired and made wise by God, became God-taught, and holy, and righteous. Wherefore they were also deemed worthy of receiving this reward, that they should become instruments of God, and contain the wisdom that is from Him, through which wisdom they uttered both what regarded the creation of the world and all other things. For they predicted also pestilences, and famines, and wars. And there was not one or two, but many, at various times and seasons among the Hebrews; and also among the Greeks there was the Sibyl; and they all have spoken things consistent and harmonious with each other, both what happened before them and what happened in their own time, and what things are now being fulfilled in our own day: wherefore we are persuaded also concerning the future things that they will fall out, as also the first have been accomplished. 2.13. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. For the things which are impossible with men are possible with God. Luke 18:27 Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: At the first God created the heavens - that is, that by means of the first principle the heavens were made, as we have already shown. And by earth he means the ground and foundation, as by the deep he means the multitude of waters; and darkness he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, Let there be light. The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: It is God who made the heavens as a vault, and stretched them as a tent to dwell in. Isaiah 40:22 The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called firmament, and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants. 3.9. Now we also confess that God exists, but that He is one, the creator, and maker, and fashioner of this universe; and we know that all things are arranged by His providence, but by Him alone. And we have learned a holy law; but we have as lawgiver Him who is really God, who teaches us to act righteously, and to be pious, and to do good. And concerning piety He says, You shall have no other gods before me. You shall not make unto you any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: you shall not bow down yourself to them, nor serve them: for I am the Lord your God. Exodus 20:3 And of doing good He said: Honour your father and your mother; that it may be well with you, and that your days may be long in the land which I the Lord God give you. Again, concerning righteousness: You shall not commit adultery. You shall not kill. You shall not steal. You shall not bear false witness against your neighbour. You shall not covet your neighbour's wife, you shall not covet your neighbour's house, nor his land, nor his man-servant, nor his maid-servant, nor his ox, nor his beast of burden, nor any of his cattle, nor anything that is your neighbour's. You shall not wrest the judgment of the poor in his cause. Exodus 23:6 From every unjust matter keep you far. The innocent and righteous you shall not slay; you shall not justify the wicked; and you shall not take a gift, for gifts blind the eyes of them that see and pervert righteous words. of this divine law, then, Moses, who also was God's servant, was made the minister both to all the world, and chiefly to the Hebrews, who were also called Jews, whom an Egyptian king had in ancient days enslaved, and who were the righteous seed of godly and holy men - Abraham, and Isaac, and Jacob. God, being mindful of them, and doing marvellous and strange miracles by the hand of Moses, delivered them, and led them out of Egypt, leading them through what is called the desert; whom He also settled again in the land of Canaan, which afterwards was called jud a, and gave them a law, and taught them these things. of this great and wonderful law, which tends to all righteousness, the ten heads are such as we have already rehearsed.

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

98b. שאין כל דקל ודקל שבבבל שאין סוס של פרסיים נקשר בו ואין לך כל ארון וארון שבארץ ישראל שאין סוס מדי אוכל בו תבן,אמר רב אין בן דוד בא עד שתתפשט המלכות על ישראל תשעה חדשים שנאמר (מיכה ה, ב) לכן יתנם עד עת יולדה ילדה ויתר אחיו ישובון על בני ישראל,אמר עולא ייתי ולא איחמיניה וכן אמר [רבה] ייתי ולא איחמיניה רב יוסף אמר ייתי ואזכי דאיתיב בטולא דכופיתא דחמריה,אמר ליה אביי (לרבא) [לרבה] מאי טעמא אילימא משום חבלו של משיח והתניא שאלו תלמידיו את רבי אלעזר מה יעשה אדם וינצל מחבלו של משיח יעסוק בתורה ובגמילות חסדים ומר הא תורה והא גמילות חסדים,אמר [ליה] שמא יגרום החטא כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) הנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד וייצר לו,שהיה מתיירא שמא יגרום החטא כדתניא (שמות טו, טז) עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שניה,אמור מעתה ראויים היו ישראל לעשות להם נס בביאה שניה כביאה ראשונה אלא שגרם החטא,וכן אמר ר' יוחנן ייתי ולא איחמיניה א"ל ריש לקיש מ"ט אילימא משום דכתיב (עמוס ה, יט) כאשר ינוס איש מפני הארי ופגעו הדוב [ובא הבית] וסמך ידו אל הקיר ונשכו נחש בא ואראך דוגמתו בעולם הזה בזמן שאדם יוצא לשדה ופגע בו סנטר דומה כמי שפגע בו ארי נכנס לעיר פגע בו גבאי דומה כמי שפגעו דוב נכנס לביתו ומצא בניו ובנותיו מוטלין ברעב דומה כמי שנשכו נחש,אלא משום דכתיב (ירמיהו ל, ו) שאלו נא וראו אם ילד זכר מדוע ראיתי כל גבר ידיו על חלציו כיולדה ונהפכו כל פנים לירקון,מאי ראיתי כל גבר אמר רבא בר יצחק אמר רב מי שכל גבורה שלו ומאי ונהפכו כל פנים לירקון אמר רבי יוחנן פמליא של מעלה ופמליא של מטה בשעה שאמר הקב"ה הללו מעשה ידי והללו מעשה ידי היאך אאבד אלו מפני אלו,אמר רב פפא היינו דאמרי אינשי רהיט ונפל תורא ואזיל ושדי ליה סוסיא באורייה,אמר רב גידל אמר רב עתידין ישראל דאכלי שני משיח אמר רב יוסף פשיטא ואלא מאן אכיל להו חילק ובילק אכלי להו לאפוקי מדרבי הילל דאמר אין משיח לישראל שכבר אכלוהו בימי חזקיה,אמר רב לא אברי עלמא אלא לדוד ושמואל אמר למשה ורבי יוחנן אמר למשיח,מה שמו דבי רבי שילא אמרי שילה שמו שנאמר (בראשית מט, י) עד כי יבא שילה דבי רבי ינאי אמרי ינון שמו שנאמר (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו דבי רבי חנינה אמר חנינה שמו שנאמר (ירמיהו טז, יג) אשר לא אתן לכם חנינה ויש אומרים מנחם בן חזקיה שמו שנאמר (איכה א, טז) כי רחק ממני מנחם משיב נפשי ורבנן אמרי חיוורא דבי רבי שמו שנאמר (ישעיהו נג, ד) אכן חליינו הוא נשא ומכאובינו סבלם ואנחנו חשבנוהו נגוע מוכה אלהים ומעונה,אמר רב נחמן אי מן חייא הוא כגון אנא שנאמר (ירמיהו ל, כא) והיה אדירו ממנו ומושלו מקרבו יצא אמר רב אי מן חייא הוא כגון רבינו הקדוש אי מן מתיא הוא כגון דניאל איש חמודות,אמר רב יהודה אמר רב עתיד הקדוש ברוך הוא להעמיד להם דוד אחר שנאמר (ירמיהו ל, ט) ועבדו את ה' אלהיהם ואת דוד מלכם אשר אקים להם הקים לא נאמר אלא אקים א"ל רב פפא לאביי והכתיב (יחזקאל לז, כה) ודוד עבדי נשיא להם לעולם כגון קיסר ופלגי קיסר,דרש רבי שמלאי מאי דכתיב (עמוס ה, יח) הוי המתאוים את יום ה' למה זה לכם יום ה' הוא חשך ולא אור משל לתרנגול ועטלף שהיו מצפין לאור א"ל תרנגול לעטלף אני מצפה לאורה שאורה שלי היא ואתה למה לך אורה

98b. bas there is no palmtree bthat is in Babylonia to which a horse of the Persians will not be tetheredwhen the Persians and Medes go to conquer other lands. bAnd there is no coffinburied bin Eretz Yisrael from which a Median horse will not eat straw.During wars, all the coffins will be removed from the ground and used as animal troughs. I do not want my coffin to be used for that purpose., bRav says: The son of David will not come until the evilRoman bkingdom will disperse throughout Eretz Yisrael for nine months, as it is stated: “Therefore will He give them up, until the time when she who is in labor has given birth; then the remt of his brethren shall return with the children of Israel”(Micah 5:2). Once a period equivalent to a term of pregcy passes, the redemption will come.,§ bUlla says: Letthe Messiah bcome, butafter my death, so that bI will not see him,as I fear the suffering that will precede his coming. bLikewise, Rabba says: Letthe Messiah bcome, butafter my death, so that bI will not see him. Rav Yosef says: Letthe Messiah bcome, and I will be privileged to sit in the shadow of his donkey’s excrement.I am willing to undergo all the pain and disgrace associated with his arrival., bAbaye said to Rabba: What is the reasonthat you are so concerned? bIf we say it is due to the painspreceding and accompanying the coming bof the Messiah, but isn’t it taughtin a ibaraitathat Rabbi Elazar’s bstudents asked Rabbi Elazar: What shall a person do to be spared from the painspreceding the coming bofthe bMessiah? Rabbi Elazarsaid to them: bThey shall engage in Torahstudy band acts of kindness.Abaye continued: bAndas far as bthe Masteris concerned, bisn’t therethe bTorah and aren’t therethe bacts of kindnessthat you performed?,Rabba bsaid to him:I am concerned blest sin causeme to suffer the pain despite the Torah study and the good deeds in which I engage, bin accordance withthe statement bof Rabbi Ya’akov bar Idi. As Rabbi Ya’akov bar Idi raises a contradiction. It is writtenthat God said to Jacob: b“And I am with you, and will keep you wherever you go”(Genesis 28:15), band it is written: “And Jacob was greatly afraid and distressed”(Genesis 32:7). If God assured Jacob that He would keep him, why was he concerned?,Rabbi Ya’akov bar Idi explains: bHe was afraid lest sinon his part bcausethat assurance to be abrogated, bas it is taughtin a ibaraitawith regard to the verse: “Until Your people pass over, Lord, until Your people, whom You have acquired, pass over” (Exodus 15:16). b“Until Your people pass over, Lord”; this isa reference to bthe first entryinto the land, led by Joshua. b“Until Your people, whom You have acquired, pass over”; this isa reference to bthe second entryinto the land, when they returned to Zion from Babylonia.,Rabbi Ya’akov bar Idi explains: bSay from now,based on this statement, that bthe Jewish people were worthyfor God bto perform a miracle on theirbehalf bin the second entryinto the land that was blikethe miracles that were performed during the exodus from Egypt and bthe first entryinto the land, bbut the sin causedthe second entry to take place in an unremarkable manner, with the Jewish people being subject to the dominion of the gentiles., bAnd sotoo bRabbi Yoḥa said: Letthe Messiah bcome, butafter my death, so that bI will not see him. Reish Lakish said to him: What is the reasonthat you are concerned? bIf we say it is because it is writtenwith regard to the day of God: b“As when a man did flee from a lion and a bear met him, or went into the house and leaned his arm on the wall and a snake bit him”(Amos 5:19), that is not a reason. bCome, and I will show you a counterpart in this worldto the situation described in this verse, as even today one encounters those situations. bAt a time when a person goes out to the field and is accosted by a guard [ isantar /i]who demands payment, his situation bis similar tothat of bone who is accosted by a lion. Hethen benters the city and is accosted bya royal btax collector.His situation bis similar tothat of bone who is accosted by a bear. Hethen benters his house and finds his sons and daughters afflicted with famine.His situation bis similar tothat of bone whom a snake bit. /b,Rabbi Yoḥa said to him: bRather,the reason I am concerned is bthat it is writtenwith regard to the day of God: b“Ask now, and see whether a man gives birth. Why, then, do I see every man [ ikol gever /i] with his hands on his loins, as a woman in labor, and all faces turned green?”(Jeremiah 30:6).,The Gemara clarifies: bWhatis the meaning of the phrase b“I see ikol gever /i”? Rava bar Yitzḥak saysthat bRav says:It is a reference to bHe Whom all strength is His.It is as though even God will suffer like a woman in labor due to the troubles of the Jewish people. bAnd whatis the meaning of the phrase b“And all faces turned green”? Rabbi Yoḥa says:The reference is to the heavenly bentourage above,i.e., angels, bandthe earthly bentourage below,i.e., the Jewish people, who will all suffer bat the time when the Holy One, Blessed be He, says: These,the Jewish people, bare My handiwork, and those,the gentiles, bare My handiwork. How shall I destroy those on account of these?It appears that the Holy One, Blessed be He, does not distinguish between the Jewish people and the gentiles. That is why Rabbi Yoḥa was concerned with regard to the coming of the Messiah., bRav Pappa saysthat bthisis in accordance with the adage bthat people say: An ox runs and falls, andits owner bgoes and casts a horse in its place.Although the horse is an inferior work animal relative to the ox, when there is no ox available, a horse must suffice. So too, after the Jewish people sin, it is as though the Holy One, Blessed be He, transfers their prominence to the gentiles.,§ bRav Giddel saysthat bRav says: The Jewish people are destined to eatfrom the bounty of, i.e., enjoy, bthe years ofthe bMessiah. Rav Yosef says:Isn’t this bobvious? And rather, whoelse bwill eatfrom bthem?Will bḤillak and Billak,two shiftless characters, beatfrom bthem?The Gemara explains that Rav Giddel’s statement serves bto excludethe statement of bRabbi Hillel, who says: There is no Messiahcoming bfor the Jewish people, as they already atefrom bhim,as all the prophecies relating to the Messiah were already fulfilled bduring the days of Hezekiah. /b, bRav says: The world was created only forthe sake of bDavid,by virtue of his merit. bAnd Shmuel says:It was created by virtue of the merit of bMoses. And Rabbi Yoḥa says:It was created by virtue of the merit of the bMessiah. /b,Apropos the Messiah, the Gemara asks: bWhat is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come”(Genesis 49:10). bThe school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [ iyinnon /i] as long as the sun;and may men bless themselves by him” (Psalms 72:17). bThe school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ iḥanina /i]”(Jeremiah 16:13). bAnd some saythat bMenaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [ imenaḥem /i] that should relieve my soul is far from me”(Lamentations 1:16). bAnd the Rabbis say: The leper of the house of RabbiYehuda HaNasi bis his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted”(Isaiah 53:4)., bRav Naḥman says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as me,who already has dominion over the Jewish people, bas it is stated: “And their prince shall be of themselves, and their governor shall proceed from their midst”(Jeremiah 30:21), indicating that the redeemer is already in power. bRav says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as our saintly RabbiYehuda HaNasi, who was renowned for his sanctity, piety, and Torah knowledge. bIfthe Messiah bis among the deadhe is a person bsuch as Daniel, the beloved man. /b, bRav Yehuda saysthat bRav says: The Holy One, Blessed be He, is destined to establish another Davidfor the Jewish people as the Messiah, bas it is stated: “And they shall serve the Lord their God, and David their king, whom I will establish for them”(Jeremiah 30:9). bIt is not stated: I established, but “I will establish,”indicating that the name of the future king will be David. bRav Pappa said to Abaye: But isn’t it written: “And my servant David shall be their prince forever”(Ezekiel 37:25), indicating that King David himself will rule over the Jewish people? Abaye said: They will rule in tandem blike an emperor and a viceroy;the Messiah will be king and David will be second-in-command.,§ bRabbi Simlai taught: Whatis the meaning of that bwhich is written: “Woe to you who desire the day of the Lord. Why would you have this day of the Lord? It is darkness, and not light”(Amos 5:18)? It is bcomparable to a rooster and a bat who were looking forward tothe blightof day. bThe rooster said to the bat: I look forward to light, as light isan indication of bmytime to be active. bButas for byou, why do youneed blight?Nighttime for you is like daytime for me.

94. Babylonian Talmud, Taanit, None (3rd cent. CE - 6th cent. CE)

23b. ולא אסבר להו אפיה בפניא כי הוה מנקט ציבי דרא ציבי ומרא בחד כתפא וגלימא בחד כתפא כולה אורחא לא סיים מסאני כי מטי למיא סיים מסאניה כי מטא להיזמי והיגי דלינהו למניה כי מטא למתא נפקא דביתהו לאפיה כי מיקשטא כי מטא לביתיה עלת דביתהו ברישא והדר עייל איהו והדר עיילי רבנן יתיב וכריך ריפתא ולא אמר להו לרבנן תו כרוכו פלג ריפתא לינוקי לקשישא חדא ולזוטרא תרי,אמר לה לדביתהו ידענא דרבנן משום מיטרא קא אתו ניסק לאיגרא וניבעי רחמי אפשר דמרצי הקדוש ברוך הוא וייתי מיטרא ולא נחזיק טיבותא לנפשין סקו לאיגרא קם איהו בחדא זויתא ואיהי בחדא זויתא קדים סלוק ענני מהך זויתא דדביתהו כי נחית אמר להו אמאי אתו רבנן אמרו ליה שדרי לן רבנן לגבי דמר למיבעי רחמי אמיטרא אמר להו ברוך המקום שלא הצריך אתכם לאבא חלקיה,אמרו ליה ידעינן דמיטרא מחמת מר הוא דאתא אלא לימא לן מר הני מילי דתמיהא לן מאי טעמא כי יהיבנא למר שלמא לא אסבר לן מר אפיה אמר להו שכיר יום הואי ואמינא לא איפגר ומאי טעמא דרא מר ציבי אחד כתפיה וגלימא אחד כתפיה אמר להו טלית שאולה היתה להכי שאלי ולהכי לא שאלי,מאי טעמא כולה אורחא לא סיים מר מסאניה וכי מטי למיא סיים מסאניה אמר להו כולה אורחא חזינא במיא לא קא חזינא מ"ט כי מטא מר להיזמי והיגי דלינהו למניה אמר להו זה מעלה ארוכה וזה אינה מעלה ארוכה,מאי טעמא כי מטא מר למתא נפקא דביתהו דמר כי מיקשטא אמר להו כדי שלא אתן עיני באשה אחרת מאי טעמא עיילא היא ברישא והדר עייל מר אבתרה והדר עיילינן אנן אמר להו משום דלא בדקיתו לי,מאי טעמא כי כריך מר ריפתא לא אמר לן איתו כרוכו משום דלא נפישא ריפתא ואמינא לא אחזיק בהו ברבנן טיבותא בחנם מאי טעמא יהיב מר לינוקא קשישא חדא ריפתא ולזוטרא תרי אמר להו האי קאי בביתא והאי יתיב בבי כנישתא,ומאי טעמא קדים סלוק ענני מהך זויתא דהוות קיימא דביתהו דמר לעננא דידיה משום דאיתתא שכיחא בביתא ויהבא ריפתא לעניי ומקרבא הנייתה [ואנא יהיבנא] זוזא ולא מקרבא הנייתיה אי נמי הנהו ביריוני דהוו בשיבבותן [אנא] בעי רחמי דלימותו והיא בעיא רחמי דליהדרו בתיובתא [ואהדרו],חנן הנחבא בר ברתיה דחוני המעגל הוה כי מצטריך עלמא למיטרא הוו משדרי רבנן ינוקי דבי רב לגביה ונקטי ליה בשיפולי גלימיה ואמרו ליה אבא אבא הב לן מיטרא אמר לפני הקב"ה רבש"ע עשה בשביל אלו שאין מכירין בין אבא דיהיב מיטרא לאבא דלא יהיב מיטרא ואמאי קרי ליה חנן הנחבא מפני שהיה מחביא עצמו בבית הכסא,אמר ליה רבי זריקא לרב ספרא תא חזי [מה] בין תקיפי דארעא דישראל לחסידי דבבל חסידי דבבל רב הונא ורב חסדא כי הוה מצטריך עלמא למיטרא אמרי ניכניף הדדי וניבעי רחמי אפשר דמירצי הקדוש ברוך הוא דייתי מיטרא,תקיפי דארעא דישראל כגון ר' יונה אבוה דרבי מני כי הוה מצטריך עלמא למיטרא הוה עייל לביתיה ואמר להו הבו לי גואלקי ואיזיל ואייתי לי בזוזא עיבורא כי הוה נפיק לברא אזיל וקאי בדוכתא עמיקתא דכתיב (תהלים קל, א) ממעמקים קראתיך ה' וקאי בדוכתא צניעא ומכסי בשקא ובעי רחמי ואתי מיטרא כי הוה אתי לביתיה אמרי ליה אייתי מר עיבורא אמר להו אמינא הואיל ואתא מיטרא השתא רווח עלמא,ותו רבי מני בריה הוו קא מצערי ליה דבי נשיאה אישתטח על קברא דאבוה אמר ליה אבא אבא הני מצערו לי יומא חד הוו קא חלפי התם אינקוט כרעא דסוסוותייהו עד דקבילו עלייהו דלא קא מצערו ליה,ותו רבי מני הוה שכיח קמיה דרבי יצחק בן אלישיב אמר ליה עתירי דבי חמי קא מצערו לי אמר ליענו ואיענו אמר קא דחקו לי אמר ליעתרו ואיעתרו,אמר לא מיקבלי עלי אינשי ביתי א"ל מה שמה חנה תתייפי חנה ונתייפת אמר ליה קא מגנדרא עלי א"ל אי הכי תחזור חנה לשחרוריתה וחזרה חנה לשחרוריתה,הנהו תרי תלמידי דהוו קמיה דרבי יצחק בן אלישיב אמרו ליה ניבעי מר רחמי עלן דניחכים טובא אמר להו עמי היתה ושלחתיה,רבי יוסי בר אבין הוה שכיח קמיה דר' יוסי דמן יוקרת שבקיה ואתא לקמיה דרב אשי

23b. bbut he did not return their greetings. Toward evening, as he was gathering firewood, he placed the wood and hoe on one shoulder and his cloak on theother bshoulder.Along bthe entire way he did not wear his shoes,but bwhen he reached water he put on his shoes. When he reachedan area filled with bshrubs and thorns he lifted up his clothes. When he reached the city, his wife came out to greet him, adornedwith finery. bWhen he reached his house, his wife entered first, he entered afterward, and afterward thetwo bSages entered. He sat and ate bread, but he did not say to the Sages: Comeand beat,as was customary and polite. bHe divided bread to his children; to the elderchild he gave bone piece and to the youngerone he gave btwo. /b,Abba Ḥilkiyya bsaid to his wife: I know that these Sages have come due to the rain. Let us go up to the roof and pray for mercy. Perhaps the Holy One, Blessed be He, will be appeased, and it will rain, and we will not receive credit ourselvesfor the rainfall. bThey went up to the roof. He stood in one corner and she stood inthe other bcorner. Clouds began to form on that side where his wifestood. bWhen he descended, he said tothe Sages: bWhy have the Sages come? They said to him: Theother bSages have sent us to the Master,so bthat you should pray for mercy for rain. He said to them: Blessed is God, Who did not require you topetition bAbba Ḥilkiyya,as the sky has filled with clouds and rain is certainly on its way.,They said to him: bWe know that the rain has come on the Master’s account. However, let the Masterplease bsayand explain bto us these aspectsof your behavior bthat are puzzling to us: What is the reasonthat bwhen we greeted the Master, the Master did not return our greeting? He said to them: I am a day laborer,hired for the day, band I saidto myself that I may bnot delaymy work to answer you. They further inquired: bAnd what is the reasonthat bthe Master carried the firewood on one shoulder andhis bcloak onthe other bshoulder? He said to them: It was a borrowed robe. I borrowed it for thispurpose, to wear it, band I did not borrow it for that purpose,to place wood on it.,The Sages continued to ask Abba Ḥilkiyya about his unusual behavior. bWhat is the reasonthat bthe entire way the Master did not wear his shoes, but when he reached water he put on his shoes? He said to them: The entire way I can seeand take care where I walk, and therefore there is no need for me to wear out my shoes, but bin the water I cannot see.Therefore, I put on my shoes to avoid hurting myself. They asked: bWhat is the reasonthat bwhen the Master reached shrubs and thorns, he lifted up his clothes? He said to them: Thisflesh bwill healif it is scratched by thorns, bbut thisgarment bwill not healif it is torn.,They further inquired: bWhat is the reasonthat bwhen the Master reached the city, the Master’s wife came out adornedin her finery? bHe said to them:She dresses that way bso thatwhen I walk through the city bI will not set my eyes upon another woman.They asked: bWhat is the reasonthat bshe entered first, and afterward the Master entered, andonly bafterward we entered? He said to them: Because you have not been checkedby me. I cannot be sure how you will act, and therefore I did not want you to be alone with my wife.,The Sages were not done with their questions. bWhat is the reasonthat bwhen the Master ate bread,you bdid not say to us: Comeand beat?He replied: bBecause there is not enough breadfor guests, band I saidto myself that bI should not gain credit from the Sages for nothing,by offering you food I cannot serve you. They asked: bWhat is the reasonthat bthe Master gave the older child one pieceof bread band the younger child two? He said to them: Thisolder child bstays at home,and if he is hungry he can eat at any time, bbut thisyounger child bsitsand studies bin the synagogue,and therefore he is hungrier.,The two Sages had one final set of queries for Abba Ḥilkiyya. bAnd what is the reasonthat the bclouds began to form on that side where the Master’s wife stoodbefore your own side? He explained: bBecause my wife is frequently at home, and she gives bread to the poor, andtherefore bherprovision of bbenefitto the needy is bimmediate,i.e., soon after the rains fall she is able to provide the needy with provisions. Accordingly, her prayers are answered without delay. In contrast, bI give moneyto the poor, bandconsequently, bthe benefitof my gift bis not immediate,i.e., it takes a lot of time before the rainfall results in my ability to give money to the poor. bAlternatively,her prayers may have been answered first because when bcertain hooligans [ ibiryonei /i] were living in our neighborhood, I prayed that they should die, but she prayed that they should repent. Andindeed, bthey repented. /b,§ The Gemara relates another story about a descendant of Ḥoni HaMe’aggel. bḤa HaNeḥba was the son of Ḥoni HaMe’aggel’s daughter. When the world was in need of rain, the Sages would send schoolchildren to him, and they would grab him by the hem of his cloak and say to him: Father, Father, give us rain. He said before the Holy One, Blessed be He: Master of the Universe, act on behalf of thesechildren, bwho cannot distinguish betweentheir bFatherin Heaven, bWho can provide rain, andthe bfather who cannot provide rain.The Gemara asks: bAnd why was he called Ḥa HaNeḥba? Because he would hide [ imaḥbi /i] himself in the lavatoryso that people would not bestow honor upon him.,The Gemara relates another story about righteous individuals praying for rain. bRabbi Zerika said to Rav Safra: Comeand bsee what the differenceis between bthe powerful men of Eretz Yisrael and the pious men of Babylonia.This comparison serves to highlight the righteousness of the great men of Eretz Yisrael. By bthe pious men of Babylonia,I mean bRav Huna and Rav Ḥisda. When the world is in need of rain,these Sages say: bLet us assemble together and pray for mercy,and bperhaps the Holy One, Blessed be He, will be appeased and bring rain.In this manner, the pious men of Babylonia publicized their prayers for rain.,By contrast, bthe powerful men of Eretz Yisrael, such as Rabbi Yona, the father of Rabbi Mani,acted differently. bWhen the world was in need of rain, he enters his house and say tohis household: bGive me my sack [ igevalki /i] and I will go and buy myself a dinar of grain. When he went outside, he went and stood in a low place, as it is written: “Out of the depths I have called You, O Lord”(Psalms 130:1). bAnd he would stand in a secluded place, and coverhimself bwith sackcloth, and pray for mercy, and rain would come. When he would come home, they would say to him:Did bthe Master bring grain? He said to them: I saidto myself, bsince rain hasnow bcome,there will be brelief in the worldand prices will soon go down. In this manner, he hid his greatness even from his own household., bAnd furthermore,the Gemara relates that bRabbi Mani,Rabbi Yona’s bson, was persecuted bymembers bof the house of the iNasi /i. He prostrated himself upon his father’s grave and saidto him: bFather, Father, these men are persecuting me. One day,those men bwere passing there,by the grave, and bthe legs of their horses became stuckin the ground buntil they accepted upon themselves not to persecuteRabbi Mani anymore., bAnd furthermore,the Gemara relates that bRabbi Mani was frequently found before Rabbi Yitzḥak ben Elyashiv,a well-known miracle worker. Once, Rabbi Mani bsaid to him: The wealthy members of my father-in-law’s house are persecuting me.Rabbi Yitzḥak bsaid: May they become poor,so they will no longer lord over you. bAndindeed, bthey became poor.Some time later, Rabbi Mani bsaidto his teacher: Now that they are poor bthey are pressuring mefor ficial support. Rabbi Yitzḥak bsaid: May they become richagain. bAndindeed, bthey became rich. /b,Rabbi Mani bsaid tohis teacher: bThe members of my household,i.e., my wife, bare not acceptable to me,as she is not beautiful. Rabbi Yitzḥak bsaid: What is her name?Rabbi Mana replied: bḤana.Rabbi Yitzḥak declared: bLet Ḥana grow beautiful, andindeed bshe grew beautiful.After a while, Rabbi Mani bsaidto Rabbi Yitzḥak: bShe acts haughtily toward me,due to her great beauty. bHe said to him: If so, let Ḥana return to her homelyappearance, band she returned to her homelyappearance.,The Gemara relates: bThese two students, who were sitting before Rabbi Yitzḥak ben Elyashiv, said to him: Let the Master pray for mercy on ourbehalf, bthat we should become very wise. He said to them:This power bwasindeed bwith meat one stage, as I used to be able to pray for matters of this kind, bbut I sent it away.I took it upon myself never to pray for changes in the world order.,The Gemara cites another story involving a complaint. bRabbi Yosei bar Avin was frequently found before Rabbi Yosei from Yokrat.At some point bhe left him and cameto study bbefore Rav Ashi,who did not recognize him.

95. Diogenes Laertius, Lives of The Philosophers, 7.46-7.47, 7.50-7.51, 7.116, 7.122, 7.147 (3rd cent. CE - 3rd cent. CE)

7.46. There are two species of presentation, the one apprehending a real object, the other not. The former, which they take to be the test of reality, is defined as that which proceeds from a real object, agrees with that object itself, and has been imprinted seal-fashion and stamped upon the mind: the latter, or non-apprehending, that which does not proceed from any real object, or, if it does, fails to agree with the reality itself, not being clear or distinct.Dialectic, they said, is indispensable and is itself a virtue, embracing other particular virtues under it. Freedom from precipitancy is a knowledge when to give or withhold the mind's assent to impressions. 7.47. By wariness they mean a strong presumption against what at the moment seems probable, so as not to be taken in by it. Irrefutability is strength in argument so as not to be brought over by it to the opposite side. Earnestness (or absence of frivolity) is a habit of referring presentations to right reason. Knowledge itself they define either as unerring apprehension or as a habit or state which in reception of presentations cannot be shaken by argument. Without the study of dialectic, they say, the wise man cannot guard himself in argument so as never to fall; for it enables him to distinguish between truth and falsehood, and to discriminate what is merely plausible and what is ambiguously expressed, and without it he cannot methodically put questions and give answers. 7.50. There is a difference between the process and the outcome of presentation. The latter is a semblance in the mind such as may occur in sleep, while the former is the act of imprinting something on the soul, that is a process of change, as is set forth by Chrysippus in the second book of his treatise of the Soul (De anima). For, says he, we must not take impression in the literal sense of the stamp of a seal, because it is impossible to suppose that a number of such impressions should be in one and the same spot at one and the same time. The presentation meant is that which comes from a real object, agrees with that object, and has been stamped, imprinted and pressed seal-fashion on the soul, as would not be the case if it came from an unreal object. 7.51. According to them some presentations are data of sense and others are not: the former are the impressions conveyed through one or more sense-organs; while the latter, which are not data of sense, are those received through the mind itself, as is the case with incorporeal things and all the other presentations which are received by reason. of sensuous impressions some are from real objects and are accompanied by yielding and assent on our part. But there are also presentations that are appearances and no more, purporting, as it were, to come from real objects.Another division of presentations is into rational and irrational, the former being those of rational creatures, the latter those of the irrational. Those which are rational are processes of thought, while those which are irrational have no name. Again, some of our impressions are scientific, others unscientific: at all events a statue is viewed in a totally different way by the trained eye of a sculptor and by an ordinary man. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness. 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes.

96. Nag Hammadi, The Gospel of Thomas, 61, 28 (3rd cent. CE - 3rd cent. CE)

97. Origen, On Prayer, 6.1 (3rd cent. CE - 3rd cent. CE)

98. Origen, On First Principles, 3.1.2-3.1.3 (3rd cent. CE - 3rd cent. CE)

3.1.2. of all things which move, some have the cause of their motion within themselves, others receive it from without: and all those things only are moved from without which are without life, as stones, and pieces of wood, and whatever things are of such a nature as to be held together by the constitution of their matter alone, or of their bodily substance. That view must indeed be dismissed which would regard the dissolution of bodies by corruption as motion, for it has no bearing upon our present purpose. Others, again, have the cause of motion in themselves, as animals, or trees, and all things which are held together by natural life or soul; among which some think ought to be classed the veins of metals. Fire, also, is supposed to be the cause of its own motion, and perhaps also springs of water. And of those things which have the causes of their motion in themselves, some are said to be moved out of themselves, others by themselves. And they so distinguish them, because those things are moved out of themselves which are alive indeed, but have no soul; whereas those things which have a soul are moved by themselves, when a phantasy, i.e., a desire or incitement, is presented to them, which excites them to move towards something. Finally, in certain things endowed with a soul, there is such a phantasy, i.e., a will or feeling, as by a kind of natural instinct calls them forth, and arouses them to orderly and regular motion; as we see to be the case with spiders, which are stirred up in a most orderly manner by a phantasy, i.e., a sort of wish and desire for weaving, to undertake the production of a web, some natural movement undoubtedly calling forth the effort to work of this kind. Nor is this very insect found to possess any other feeling than the natural desire of weaving; as in like manner bees also exhibit a desire to form honeycombs, and to collect, as they say, aerial honey. 3.1.2. But with respect to the declaration of the apostle, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? Some one will perhaps say, that as the potter out of the same lump makes some vessels to honour, and others to dishonour, so God creates some men for perdition, and others for salvation; and that it is not therefore in our own power either to be saved or to perish; by which reasoning we appear not to be possessed of free-will. We must answer those who are of this opinion with the question, Whether it is possible for the apostle to contradict himself? And if this cannot be imagined of an apostle, how shall he appear, according to them, to be just in blaming those who committed fornication in Corinth, or those who sinned, and did not repent of their unchastity, and fornication, and uncleanness, which they had committed? How, also, does he greatly praise those who acted rightly, like the house of Onesiphorus, saying, The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he had come to Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day. Now it is not consistent with apostolic gravity to blame him who is worthy of blame, i.e., who has sinned, and greatly to praise him who is deserving of praise for his good works; and again, as if it were in no one's power to do any good or evil, to say that it was the Creator's doing that every one should act virtuously or wickedly, seeing He makes one vessel to honour, and another to dishonour. And how can he add that statement, We must all stand before the judgment-seat of Christ, that every one of us may receive in his body, according to what he has done, whether it be good or bad? For what reward of good will be conferred on him who could not commit evil, being formed by the Creator to that very end? Or what punishment will deservedly be inflicted on him who was unable to do good in consequence of the creative act of his Maker? Then, again, how is not this opposed to that other declaration elsewhere, that in a great house there are not only vessels of gold and silver, but also of wood and of earth, and some to honour, and some to dishonour. If a man therefore purge himself from these, he shall be a vessel unto honour, sanctified, and meet for the Master's use, prepared unto every good work. He, accordingly, who purges himself, is made a vessel unto honour, while he who has disdained to cleanse himself from his impurity is made a vessel unto dishonour. From such declarations, in my opinion, the cause of our actions can in no degree be referred to the Creator. For God the Creator makes a certain vessel unto honour, and other vessels to dishonour; but that vessel which has cleansed itself from all impurity He makes a vessel unto honour, while that which has stained itself with the filth of vice He makes a vessel unto dishonour. The conclusion from which, accordingly, is this, that the cause of each one's actions is a pre-existing one; and then every one, according to his deserts, is made by God either a vessel unto honour or dishonour. Therefore every individual vessel has furnished to its Creator out of itself the causes and occasions of its being formed by Him to be either a vessel unto honour or one unto dishonour. And if the assertion appear correct, as it certainly is, and in harmony with all piety, that it is due to previous causes that every vessel be prepared by God either to honour or to dishonour, it does not appear absurd that, in discussing remoter causes in the same order, and in the same method, we should come to the same conclusion respecting the nature of souls, and (believe) that this was the reason why Jacob was beloved before he was born into this world, and Esau hated, while he still was contained in the womb of his mother. 3.1.2. Nay, that very declaration, that from the same lump a vessel is formed both to honour and to dishonour, will not push us hard; for we assert that the nature of all rational souls is the same, as one lump of clay is described as being under the treatment of the potter. Seeing, then, the nature of rational creatures is one, God, according to the previous grounds of merit, created and formed out of it, as the potter out of the one lump, some persons to honour and others to dishonour. Now, as regards the language of the apostle, which he utters as if in a tone of censure, Nay but, O man, who are you that replies against God? he means, I think, to point out that such a censure does not refer to any believer who lives rightly and justly, and who has confidence in God, i.e., to such an one as Moses was, of whom Scripture says that Moses spoke, and God answered him by a voice; and as God answered Moses, so also does every saint answer God. But he who is an unbeliever, and loses confidence in answering before God owing to the unworthiness of his life and conversation, and who, in relation to these matters, does not seek to learn and make progress, but to oppose and resist, and who, to speak more plainly, is such an one as to be able to say those words which the apostle indicates, when he says, Why, then, does He yet find fault? For who will resist His will?— to such an one may the censure of the apostle rightly be directed, Nay but, O man, who are you that replies against God? This censure accordingly applies not to believers and saints, but to unbelievers and wicked men. 3.1.2. But since the words of the apostle, in what he says regarding vessels of honour or dishonour, that if a man therefore purge himself, he will be a vessel unto honour, sanctified and meet for the Master's service, and prepared unto every good work, appear to place nothing in the power of God, but all in ourselves; while in those in which he declares that the potter has power over the clay, to make of the same lump one vessel to honour, another to dishonour, he seems to refer the whole to God — it is not to be understood that those statements are contradictory, but the two meanings are to be reduced to agreement, and one signification must be drawn from both, viz., that we are not to suppose either that those things which are in our own power can be done without the help of God, or that those which are in God's hand can be brought to completion without the intervention of our acts, and desires, and intention; because we have it not in our own power so to will or do anything, as not to know that this very faculty, by which we are able to will or to do, was bestowed on us by God, according to the distinction which we indicated above. Or again, when God forms vessels, some to honour and others to dishonour, we are to suppose that He does not regard either our wills, or our purposes, or our deserts, to be the causes of the honour or dishonour, as if they were a sort of matter from which He may form the vessel of each one of us either to honour or to dishonour; whereas the very movement of the soul itself, or the purpose of the understanding, may of itself suggest to him, who is not unaware of his heart and the thoughts of his mind, whether his vessel ought to be formed to honour or to dishonour. But let these points suffice, which we have discussed as we best could, regarding the questions connected with the freedom of the will. 3.1.2. of things that move, some have the cause of their motion within themselves; others, again, are moved only from without. Now only portable things are moved from without, such as pieces of wood, and stones, and all matter that is held together by their constitution alone. And let that view be removed from consideration which calls the flux of bodies motion, since it is not needed for our present purpose. But animals and plants have the cause of their motion within themselves, and in general whatever is held together by nature and a soul, to which class of things they say that metals also belong. And besides these, fire too is self-moved, and perhaps also fountains of water. Now, of those things which have the cause of their movement within themselves, some, they say, are moved out of themselves, others from themselves: things without life, out of themselves; animate things, from themselves. For animate things are moved from themselves, a phantasy springing up in them which incites to effort. And again, in certain animals phantasies are formed which call forth an effort, the nature of the phantasy stirring up the effort in an orderly manner, as in the spider is formed the phantasy of weaving; and the attempt to weave follows, the nature of its phantasy inciting the insect in an orderly manner to this alone. And besides its phantasial nature, nothing else is believed to belong to the insect. And in the bee there is formed the phantasy to produce wax. 3.1.2. But since the apostle in one place does not pretend that the becoming of a vessel unto honour or dishonour depends upon God, but refers back the whole to ourselves, saying, If, then, a man purge himself, he will be a vessel unto honour, sanctified, meet for the Master's use, and prepared unto every good work; and elsewhere does not even pretend that it is dependent upon ourselves, but appears to attribute the whole to God, saying, The potter has power over the clay, of the same lump to make one vessel unto honour and another to dishonour; and as his statements are not contradictory, we must reconcile them, and extract one complete statement from both. Neither does our own power, apart from the knowledge of God, compel us to make progress; nor does the knowledge of God (do so), unless we ourselves also contribute something to the good result; nor does our own power, apart from the knowledge of God, and the use of the power that worthily belongs to us, make a man become (a vessel) unto honour or dishonour; nor does the will of God alone form a man to honour or to dishonour, unless He hold our will to be a kind of matter that admits of variation, and that inclines to a better or worse course of conduct. And these observations are sufficient to have been made by us on the subject of free-will. 3.1.3. But since a rational animal not only has within itself these natural movements, but has moreover, to a greater extent than other animals, the power of reason, by which it can judge and determine regarding natural movements, and disapprove and reject some, while approving and adopting others, so by the judgment of this reason may the movements of men be governed and directed towards a commendable life. And from this it follows that, since the nature of this reason which is in man has within itself the power of distinguishing between good and evil, and while distinguishing possesses the faculty of selecting what it has approved, it may justly be deemed worthy of praise in choosing what is good, and deserving of censure in following that which is base or wicked. This indeed must by no means escape our notice, that in some dumb animals there is found a more regular movement than in others, as in hunting-dogs or war-horses, so that they may appear to some to be moved by a kind of rational sense. But we must believe this to be the result not so much of reason as of some natural instinct, largely bestowed for purposes of that kind. Now, as we had begun to remark, seeing that such is the nature of a rational animal, some things may happen to us human beings from without; and these, coming in contact with our sense of sight, or hearing, or any other of our senses, may incite and arouse us to good movements, or the contrary; and seeing they come to us from an external source, it is not within our own power to prevent their coming. But to determine and approve what use we ought to make of those things which thus happen, is the duty of no other than of that reason within us, i.e., of our own judgment; by the decision of which reason we use the incitement, which comes to us from without for that purpose, which reason approves, our natural movements being determined by its authority either to good actions or the reverse. 3.1.3. The rational animal, however, has, in addition to its phantasial nature, also reason, which judges the phantasies, and disapproves of some and accepts others, in order that the animal may be led according to them. Therefore, since there are in the nature of reason aids towards the contemplation of virtue and vice, by following which, after beholding good and evil, we select the one and avoid the other, we are deserving of praise when we give ourselves to the practice of virtue, and censurable when we do the reverse. We must not, however, be ignorant that the greater part of the nature assigned to all things is a varying quantity among animals, both in a greater and a less degree; so that the instinct in hunting-dogs and in war-horses approaches somehow, so to speak, to the faculty of reason. Now, to fall under some one of those external causes which stir up within us this phantasy or that, is confessedly not one of those things that are dependent upon ourselves; but to determine that we shall use the occurrence in this way or differently, is the prerogative of nothing else than of the reason within us, which, as occasion offers, arouses us towards efforts inciting to what is virtuous and becoming, or turns us aside to what is the reverse.

99. Gregory of Nazianzus, Orations, 42 (4th cent. CE - 4th cent. CE)

100. Justinian, Digest, 50.2.3.3 (5th cent. CE - 6th cent. CE)

101. Anon., 4 Ezra, 3.4

3.4. O sovereign Lord, didst thou not speak at the beginning when thou didst form the earth -- and that without help -- and didst command the dust

102. Anon., Epistle To Diognetus, 1.1

103. Anon., Gospel of Thomas, 28

104. Anon., Letter of Aristeas, 16

16. Dis. This name was very appropriately bestowed upon him by our first ancestors, in order to signify that He through whom all things are endowed with life and come into being, is necessarily the ruler and lord of the Universe. Set all mankind an example of magimity by releasing those who are held in bondage.'

105. Epigraphy, Ig Ii, 1132

106. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6

Subjects of this text:

subject	book bibliographic info
abba	Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 59
abraham	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 19
accusations (against creator or creation)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 202
adam	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
adiaphora/indistinguishable/neutral	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 196, 203
admirers, double loyalties of	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
adoptianism	Roukema, Jesus, Gnosis and Dogma (2010) 44
advantage (sumpheron, utilitas)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 170, 177
agency, all things	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 151, 158, 170
agency, augustus	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 63
agency, of christ	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 46, 63, 70, 151, 170, 171, 186, 207
alcinous	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
alexandria	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 144
allelujah	Levison, The Greek Life of Adam and Eve (2023) 1067
amulet users, self-understanding of	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
amulet users, unnamed	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
angels, and the tower	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
angels	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
anhomoeans (eunomians)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
apocalyptic	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81, 159
apocalyptic literature and thought	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
apollonia (arsuf)	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
apollonius of tyana	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
apostle, paul	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81, 109, 159
apostle	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
apostolic council	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
apostolic decree	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
appropriation (oikeiōsis)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 152, 153, 181
aquileia, council of (381), nicene council and nicene creed	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
aramaic	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26
archon	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
arena	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
ascent	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 165
athanasius of alexandria, de decretis nicaenae synodis (decrees on the synod of nicaea)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
athanasius of alexandria, on arian controversy and nicene creed	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
baptism	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 19, 75, 136; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243; deSilva, Ephesians (2022) 197
basil of caesarea (basil the great), on the holy spirit	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
basil of caesarea (basil the great)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
beloved (title for christ)	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
benefaction	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
benefactors	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
bible, doctrinal development and	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803, 810
bible	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 141, 142, 143, 181
big bang christology	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
binitarian	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
body, blood	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
boer, m. de	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 233
brenk, f.	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 233
cappadocian fathers, basil of caesarea (basil the great)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
cappadocian fathers, eunomians, altercations with	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
cappadocian fathers, gregory of nyssa	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
celsus	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 51
censure	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 294
child, childhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 238, 270, 272
christ, as creator	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 1, 207
christ, as goal of creation	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
christ, as rock	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 152
christ, as son	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 70, 158, 253
christ, lord	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87, 337
christ, mighty works of	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 46, 63
christ, prayer to	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
christ, see also jesus	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 186
christ	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
christian, ethos	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
christian/christianity	Levison, The Greek Life of Adam and Eve (2023) 1067
christianity, early, feasting practices	KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
christianity, early, relationship between early christian and jewish feasting and feasting literature	KÃ¶nig, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 127
christians, amulet use	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
christians, prayers	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
christians, χριστιανοί	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
christology, adam/image-	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
christology, son of man	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 159
chrysippus	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 233
church, as one body in christ	deSilva, Ephesians (2022) 195, 197
church	Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 158; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 136; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
circumcised, circumcision (of christ)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 202
circumcision	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
coercion	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
commandments, love your neighbor	Alexander, Gender and Timebound Commandments in Judaism (2013) 149
contradiction	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 86
conversion, according to paul	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
conversion	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
cook-shops	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
corinth	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
corinthian assembly, correspondence	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50, 51
corinthians	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 186
cosmic christology	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 139, 140, 141, 142, 143, 144, 145, 146, 147, 156, 165, 169
cosmic deity	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
cosmos, as body of christ	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
cosmos, place and role of human beings	Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 73
cosmos	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37
covenant	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
creation, as project	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 171
creation, created or originated things	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 56, 202
creation, creator	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
creation	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 270; Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
creation and ownership, related to redemption	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 46, 170
creation and ownership, through christ	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 46, 63, 157, 158, 186
creator, creation	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 19, 27, 75, 139, 140, 141, 142, 143, 144, 145, 146, 147, 156, 165, 169
creator, new creation	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 270, 272
creeds, apostles creed	Esler, The Early Christian World (2000) 641
creeds, nature of	Esler, The Early Christian World (2000) 641
creeds, new testament foundations	Esler, The Early Christian World (2000) 641
creeds or formularies, nicene creed (325)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
crucifixion	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 186
cult, official	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 147
cult	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 25
cynics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
david	Levison, The Greek Life of Adam and Eve (2023) 1067; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
de decretis nicaenae synodis (decrees on the synod of nicaea, athanasius of alexandria)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
death of jesus	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 171
decrees on the synod of nicaea (de decretis nicaenae synodis, athanasius)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803
deity, deities	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37, 50, 51
deity, temples to	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50
demons, as gentile gods	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 92
demons	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 152, 154, 157, 158, 160, 169, 171
desires	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
determinism, determinists, necessity (of nature)	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 56
devil	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
devotion	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 19, 25, 293
diaspora	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 235, 238
didache	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
didaskalikos (alcinous)	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
dining	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50, 51
ditheism	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
divine being, satan	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 159
divine being, the devil	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
divine identity	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 1, 169, 171; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 75, 139, 143, 146, 169
divine name	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26, 75, 142, 143, 156, 169
divisions on scala naturae	Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 73
doctrinal development and the bible, eunomians, cappadocian altercations with	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
doctrinal development and the bible	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 803, 810
doxology	Levison, The Greek Life of Adam and Eve (2023) 1067; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
dualism, dualistic	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 202
dyad	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
early high christology	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
early high christology club	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
eden	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 86
education, stoicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 294
egypt, egyptian	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26
ekklesia	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26
elect, the	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
elements of the world	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 92
elohim\u2003	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 75
ennoia	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 186
ephesians, letter to the	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
ephesus	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 159
epictetus	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
epistemology, pauls	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 136, 137, 138, 145, 150, 181
epistemology, stoic	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 138, 145
epistemology, suneidēsis	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 138, 145, 152, 153, 154, 181
eschatology, as colonial mimicry	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
eschatology, resurrection	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
ethnicity	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
eucharist, of bread and water	McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
eucharist	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 221
eunomius and eunomians (anhomoeans)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
exousia	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 137, 150, 151, 152, 153, 154
experience/experiential	Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 183
experience	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 75
experience (ἐµπειρία)	James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 58
eye, much-suffering	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
faith	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 136, 140, 143, 146, 181; deSilva, Ephesians (2022) 197
family	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50, 51
fasting	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
fate	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 212, 235, 238, 248, 250, 252, 269, 270, 272, 285
father	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 27, 75, 136, 139, 140, 141, 142, 143, 144, 145, 146, 165, 169, 181
festivals, dionysian	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
festivals	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
flesh	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 294
freedom, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 294
freedom (eleutheria)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 145, 150, 153, 154, 177, 181
friendship, divine-human	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 138
galen., on intellectual independence	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
gematria	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 141, 142, 156
gentile	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81, 109
gentile gods	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
gentiles (ethnē)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37
gesetzreligion, god, descriptions of	Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
gift	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
glory, god, of	Levison, The Greek Life of Adam and Eve (2023) 1067
glory	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 151; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 136
gluttons, gluttony	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
gnosis, knowledge	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131, 186
gnosis (knowledge) in paul	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 92
god, as creator	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 207
god, creator	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87, 337
god, father, as	Levison, The Greek Life of Adam and Eve (2023) 1067
god, father	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87, 337
god, father of all, as	Levison, The Greek Life of Adam and Eve (2023) 1067
god, identification of	deSilva, Ephesians (2022) 197
god, kyrios	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 269
god, lord of heaven and earth, ruler	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god, master, as	Levison, The Greek Life of Adam and Eve (2023) 1067
god, of jacob	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god, omnipresence	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god, one and only god	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
god, prayers to god	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god, triune god	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god, uniqueness of	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 209, 210
god, unity of	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 209, 210
god-fearers, double loyalties of	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 147
god	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
god (pauline), involvement in human affairs	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 138
god as father	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
god of	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37, 50, 51
gods, athena	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
gods, diverse functions	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
gods, imperial cult	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
gods, influence in athens	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87
gods, loss of influence	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
gods, most high (ὕψιστος)	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
gods	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 337
good, appropriate actions (kathēkonta)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 131, 137, 151, 154
good (agathos)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 177, 196, 203
gospels	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 56, 202
grace, as gods beneficence	deSilva, Ephesians (2022) 254
grace, response to	deSilva, Ephesians (2022) 254
graeco-roman piety	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 131, 151, 152, 153, 181
greece, greek	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26, 27, 136, 142, 144, 147, 181
greed	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
greek logos	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 78
gregory of nyssa	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 810
gush halav pendant	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
hands, prayer, and	Levison, The Greek Life of Adam and Eve (2023) 1067
healings	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 63
heaven	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 19, 293
heavenly bodies	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 37
hebrew	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 26, 142, 143, 156, 169
hekhalot	Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 597
hellenism	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 235
hellenistic judaism	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 27; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
hermeticism	deJauregui, Orphism and Christianity in Late Antiquity (2010), 196
historical tradition	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
holy rider image	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
holy spirit, and holiness	Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 158
holy spirit, scriptural interpretation	Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 86
honor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 109
honor and dishonor	deSilva, Ephesians (2022) 254
human beings, place and role in cosmos	Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 73
hypocrites	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
ialdabaoth	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
identity, formation of	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
identity, identity marker	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
identity	Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 243
identity construction	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50, 51
idol, idolatry	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 136
idol food	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 126, 127; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 131
idolatry	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 50, 51; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
idols, as demons	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 152, 158, 160, 169
idols, as mediators	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 152, 158, 160, 169, 171
idols, as statues	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 154, 169
idols, food offered to	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
idols, food sacrificed to	McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 152, 153, 154, 157, 158
idols/idolatry	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
idols	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
immorality	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 384
imperialism roman, x	Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 65
incarnation	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 270
inheritance	deSilva, Ephesians (2022) 254
inscriptions, dedications	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87, 337
inscriptions, greek, heis theos (one god)	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
inscriptions, samaritan, biblical	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
intellectual independence, galen and medical discourse on	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
intellectual independence, in christianity	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
intellectual independence, paul versus valentinians on	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
intellectual independence	Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 90
interdependence, morally formative	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 138
intermediates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 151, 154
intertextuality	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 285
irenaeus, on heresy and paganism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 130
israel, israelites	Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 109
israel	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81, 109; deSilva, Ephesians (2022) 212
jerusalem, agreement at	Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 147
jerusalem	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 293
jesus, as lord	Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 24, 25
jesus, last supper of	Klawans, Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism (2009) 221
jesus, philo	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 131
jesus, return of	deSilva, Ephesians (2022) 254
jesus, son of god as	Heo, Images of Torah: From the Second-Temple Period to the Middle Ages (2023) 78
jesus (christ)	Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
jesus (christ) (see also yeshu)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
jesus christ	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 56, 202
jesus in manichaeism	Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 202
jesus of nazareth	Alexander, Gender and Timebound Commandments in Judaism (2013) 149
jew(ish), pharisees	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
jewelry amulets, pendants	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 34
jewish-christian	Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 186
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 136, 138, 151, 203
jews, in god-congested roman environment	Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 28
jews/jewish	Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 87, 337
jews	Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
john the baptist	Roukema, Jesus, Gnosis and Dogma (2010) 40, 46
judaism, hellenistic judaism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 81
judaizing	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 151
judea	Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 25
judgment	deSilva, Ephesians (2022) 254