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Tiresias: The Ancient Mediterranean Religions Source Database



8232
New Testament, 1 John, 4.2-4.3


Ἐν τούτῳ γινώσκετε τὸ πνεῦμα τοῦ θεοῦ· πᾶν πνεῦμα ὃ ὁμολογεῖ Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα ἐκ τοῦ θεοῦ ἐστίνBy this you know the Spirit of God: every spirit who confesses that Jesus Christ has come in the flesh is of God


καὶ πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ τὸν Ἰησοῦν ἐκ τοῦ θεοῦ οὐκ ἔστιν· καὶ τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου, ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη.and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already.


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

37 results
1. Hebrew Bible, Isaiah, 53.9 (8th cent. BCE - 5th cent. BCE)

53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’"
2. Hebrew Bible, Jeremiah, 25.10 (8th cent. BCE - 5th cent. BCE)

25.10. Moreover I will cause to cease from among them the voice of mirth and the voice of gladness, the voice of the bridegroom and the voice of the bride, the sound of the millstones, and the light of the lamp."
3. Hebrew Bible, Ezekiel, 3.12 (6th cent. BCE - 5th cent. BCE)

3.12. וַתִּשָּׂאֵנִי רוּחַ וָאֶשְׁמַע אַחֲרַי קוֹל רַעַשׁ גָּדוֹל בָּרוּךְ כְּבוֹד־יְהוָה מִמְּקוֹמוֹ׃ 3.12. Then a spirit lifted me up, and I heard behind me the voice of a great rushing: ‘Blessed be the glory of the LORD from His place’;"
4. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE)

5. Hebrew Bible, Daniel, 8.15-8.16 (2nd cent. BCE - 2nd cent. BCE)

8.15. וַיְהִי בִּרְאֹתִי אֲנִי דָנִיֵּאל אֶת־הֶחָזוֹן וָאֲבַקְשָׁה בִינָה וְהִנֵּה עֹמֵד לְנֶגְדִּי כְּמַרְאֵה־גָבֶר׃ 8.16. וָאֶשְׁמַע קוֹל־אָדָם בֵּין אוּלָי וַיִּקְרָא וַיֹּאמַר גַּבְרִיאֵל הָבֵן לְהַלָּז אֶת־הַמַּרְאֶה׃ 8.15. And it came to pass, when I, even I Daniel, had seen the vision, that I sought to understand it; and, behold, there stood before me as the appearance of a man." 8.16. And I heard the voice of a man between the banks of Ulai, who called, and said: ‘Gabriel, make this man to understand the vision.’"
6. Septuagint, 2 Maccabees, 7.29 (2nd cent. BCE - 2nd cent. BCE)

7.29. Do not fear this butcher, but prove worthy of your brothers. Accept death, so that in God's mercy I may get you back again with your brothers.'
7. Anon., Didache, 11 (1st cent. CE - 2nd cent. CE)

11. Whosoever, therefore, comes and teaches you all these things that have been said before, receive him. But if the teacher himself turn and teach another doctrine to the destruction of this, hear him not; but if he teach so as to increase righteousness and the knowledge of the Lord, receive him as the Lord. But concerning the apostles and prophets, according to the decree of the Gospel, thus do. Let every apostle that comes to you be received as the Lord. But he shall not remain except one day; but if there be need, also the next; but if he remain three days, he is a false prophet. And when the apostle goes away, let him take nothing but bread until he lodges; but if he ask money, he is a false prophet. And every prophet that speaks in the Spirit you shall neither try nor judge; for every sin shall be forgiven, but this sin shall not be forgiven. But not every one that speaks in the Spirit is a prophet; but only if he hold the ways of the Lord. Therefore from their ways shall the false prophet and the prophet be known. And every prophet who orders a meal in the Spirit eats not from it, except indeed he be a false prophet; and every prophet who teaches the truth, if he do not what he teaches, is a false prophet. And every prophet, proved true, working unto the mystery of the Church in the world, yet not teaching others to do what he himself does, shall not be judged among you, for with God he has his judgment; for so did also the ancient prophets. But whoever says in the Spirit, Give me money, or something else, you shall not listen to him; but if he says to you to give for others' sake who are in need, let no one judge him.
8. Ignatius, To The Smyrnaeans, 6 (1st cent. CE - 2nd cent. CE)

9. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE)

10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”"
10. New Testament, 1 John, 1.1-1.3, 1.5, 2.2, 2.14-2.20, 2.22-2.24, 3.8-3.10, 3.15-3.16, 3.23-3.24, 4.1, 4.3-4.21, 5.6-5.10 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 1.2. (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us); 1.3. that which we have seen and heard we declare to you, that you also may have fellowship with us. Yes, and our fellowship is with the Father, and with his Son, Jesus Christ. 1.5. This is the message which we have heard from him and announce to you, that God is light, and in him is no darkness at all. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 2.15. Don't love the world, neither the things that are in the world. If anyone loves the world, the Father's love isn't in him. 2.16. For all that is in the world, the lust of the flesh, the lust of the eyes, and the pride of life, isn't the Father's, but is the world's. 2.17. The world is passing away with its lusts, but he who does God's will remains forever. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.20. You have an anointing from the Holy One, and you know the truth. 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. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 3.8. He who sins is of the devil, for the devil has been sinning from the beginning. To this end the Son of God was revealed, that he might destroy the works of the devil. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 3.24. He who keeps his commandments remains in him, and he in him. By this we know that he remains in us, by the Spirit which he gave us. 4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world. 4.3. and every spirit who doesn't confess that Jesus Christ has come in the flesh is not of God, and this is the spirit of the antichrist, of whom you have heard that it comes. Now it is in the world already. 4.4. You are of God, little children, and have overcome them; because greater is he who is in you than he who is in the world. 4.5. They are of the world. Therefore they speak of the world, and the world hears them. 4.6. We are of God. He who knows God listens to us. He who is not of God doesn't listen to us. By this we know the spirit of truth, and the spirit of error. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.13. By this we know that we remain in him and he in us, because he has given us of his Spirit. 4.14. We have seen and testify that the Father has sent the Son as the Savior of the world. 4.15. Whoever confesses that Jesus is the Son of God, God remains in him, and he in God. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world. 4.18. There is no fear in love; but perfect love casts out fear, because fear has punishment. He who fears is not made perfect in love. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother. 5.6. This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. 5.7. It is the Spirit who bears witness, because the Spirit is the truth. 5.8. For there are three who bear witness, the Spirit, and the water, and the blood; and the three agree as one. 5.9. If we receive the witness of men, the witness of God is greater; for this is God's testimony which he has testified concerning his Son. 5.10. He who believes in the Son of God has the testimony in himself. He who doesn't believe God has made him a liar, because he has not believed in the testimony that God has given concerning his Son.
11. New Testament, 1 Corinthians, 8.1 (1st cent. CE - 1st cent. CE)

8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up.
12. New Testament, 1 Thessalonians, 5.19-5.21 (1st cent. CE - 1st cent. CE)

5.19. Don't quench the Spirit. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good.
13. New Testament, 1 Timothy, 1.18, 4.1 (1st cent. CE - 1st cent. CE)

1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons
14. New Testament, 2 John, 7 (1st cent. CE - 2nd cent. CE)

15. New Testament, 2 Peter, 2.1-2.2, 2.4 (1st cent. CE - 1st cent. CE)

2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment;
16. New Testament, 2 Corinthians, 3.1 (1st cent. CE - 1st cent. CE)

17. New Testament, Acts, 3.1-3.10, 4.1-4.22, 8.14-8.25, 11.28, 12.15, 13.1-13.2, 15.23-15.29, 18.27, 20.23, 21.9-21.14, 21.16, 21.19, 23.26, 23.28, 26.24-26.25 (1st cent. CE - 2nd cent. CE)

3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 4.1. As they spoke to the people, the priests and the captain of the temple and the Sadducees came to them 4.2. being upset because they taught the people and proclaimed in Jesus the resurrection from the dead. 4.3. They laid hands on them, and put them in custody until the next day, for it was now evening. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 4.5. It happened in the morning, that their rulers, elders, and scribes were gathered together in Jerusalem. 4.6. Annas the high priest was there, with Caiaphas, John, Alexander, and as many as were relatives of the high priest. 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 4.8. Then Peter, filled with the Holy Spirit, said to them, "You rulers of the people, and elders of Israel 4.9. if we are examined today concerning a good deed done to a crippled man, by what means this man has been healed 4.10. be it known to you all, and to all the people of Israel, that in the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, in him does this man stand here before you whole. 4.11. He is 'the stone which was regarded as worthless by you, the builders, which was made the head of the corner.' 4.12. There is salvation in none other, for neither is there any other name under heaven, that is given among men, in which we must be saved! 4.13. Now when they saw the boldness of Peter and John, and had perceived that they were unlearned and ignorant men, they marveled. They recognized that they had been with Jesus. 4.14. Seeing the man who was healed standing with them, they could say nothing against it. 4.15. But when they had commanded them to go aside out of the council, they conferred among themselves 4.16. saying, "What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can't deny it. 4.17. But so that this spreads no further among the people, let's threaten them, that from now on they don't speak to anyone in this name. 4.18. They called them, and charged them not to speak at all nor teach in the name of Jesus. 4.19. But Peter and John answered them, "Whether it is right in the sight of God to listen to you rather than to God, judge for yourselves 4.20. for we can't help telling the things which we saw and heard. 4.21. They, when they had further threatened them, let them go, finding no way to punish them, because of the people; for everyone glorified God for that which was done. 4.22. For the man was more than forty years old, on whom this miracle of healing was performed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 8.25. They therefore, when they had testified and spoken the word of the Lord, returned to Jerusalem, and preached the gospel to many villages of the Samaritans. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 12.15. They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 15.27. We have sent therefore Judas and Silas, who themselves will also tell you the same things by word of mouth. 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 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. 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; 20.23. except that the Holy Spirit testifies in every city, saying that bonds and afflictions wait for me. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.12. When we heard these things, both we and they of that place begged him not to go up to Jerusalem. 21.13. Then Paul answered, "What are you doing, weeping and breaking my heart? For I am ready not only to be bound, but also to die at Jerusalem for the name of the Lord Jesus. 21.14. When he would not be persuaded, we ceased, saying, "The Lord's will be done. 21.16. Some of the disciples from Caesarea also went with us, bringing one Mnason of Cyprus, an early disciple, with whom we would stay. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 23.26. Claudius Lysias to the most excellent governor Felix: Greetings. 23.28. Desiring to know the cause why they accused him, I brought him down to their council. 26.24. As he thus made his defense, Festus said with a loud voice, "Paul, you are crazy! Your great learning is driving you insane! 26.25. But he said, "I am not crazy, most excellent Festus, but boldly declare words of truth and reasonableness.
18. New Testament, Apocalypse, 1.3, 1.10, 4.2, 9.20, 10.7-10.10, 11.18, 12.9, 17.3, 18.20, 19.10, 21.10, 22.6-22.9, 22.19 (1st cent. CE - 1st cent. CE)

1.3. Blessed is he who reads and those who hear the words of the prophecy, and keep the things that are written in it, for the time is at hand. 1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 9.20. The rest of mankind, who were not killed with these plagues, didn't repent of the works of their hands, that they wouldn't worship demons, and the idols of gold, and of silver, and of brass, and of stone, and of wood; which can neither see, nor hear, nor walk. 10.7. but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as he declared to his servants, the prophets. 10.8. The voice which I heard from heaven, again speaking with me, said, "Go, take the book which is open in the hand of the angel who stands on the sea and on the land. 10.9. I went to the angel, telling him to give me the little book. He said to me, "Take it, and eat it up. It will make your belly bitter, but in your mouth it will be as sweet as honey. 10.10. I took the little book out of the angel's hand, and ate it up. It was as sweet as honey in my mouth. When I had eaten it, my belly was made bitter. 11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 12.9. The great dragon was thrown down, the old serpent, he who is called the devil and Satan, the deceiver of the whole world. He was thrown down to the earth, and his angels were thrown down with him. 17.3. He carried me away in the Spirit into a wilderness. I saw a woman sitting on a scarlet-colored animal, full of blasphemous names, having seven heads and ten horns. 18.20. Rejoice over her, O heaven, you saints, apostles, and prophets; for God has judged your judgment on her. 19.10. I fell down before his feet to worship him. He said to me, "Look! Don't do it! I am a fellow bondservant with you and with your brothers who hold the testimony of Jesus. Worship God, for the testimony of Jesus is the Spirit of Prophecy. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 22.6. He said to me, "These words are faithful and true. The Lord God of the spirits of the prophets sent his angel to show to his bondservants the things which must happen soon. 22.7. Behold, I come quickly. Blessed is he who keeps the words of the prophecy of this book. 22.8. Now I, John, am the one who heard and saw these things. When I heard and saw, I fell down to worship before the feet of the angel who had shown me these things. 22.9. He said to me, "See you don't do it! I am a fellow bondservant with you and with your brothers, the prophets, and with those who keep the words of this book. Worship God. 22.19. If anyone takes away from the words of the book of this prophecy, may God take away his part from the tree of life, and out of the holy city, which are written in this book.
19. New Testament, James, 4.8, 4.11 (1st cent. CE - 1st cent. CE)

4.8. Draw near to God, and he will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
20. New Testament, Jude, 18 (1st cent. CE - 1st cent. CE)

21. New Testament, Ephesians, 3.5 (1st cent. CE - 1st cent. CE)

3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit;
22. New Testament, Galatians, 1.8, 2.9 (1st cent. CE - 1st cent. CE)

1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
23. New Testament, Romans, 12.9-12.10, 12.13, 16.1-16.2 (1st cent. CE - 1st cent. CE)

12.9. Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good. 12.10. In love of the brothers be tenderly affectionate one to another; in honor preferring one another; 12.13. contributing to the needs of the saints; given to hospitality. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self.
24. New Testament, Titus, 1.9, 1.11, 2.1, 2.3-2.4, 2.7, 2.10 (1st cent. CE - 1st cent. CE)

1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 2.1. But say the things which fit sound doctrine 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things.
25. New Testament, John, 1.1-1.18, 1.29-1.34, 3.16, 3.18, 4.1-4.42, 5.45-5.46, 6.32, 6.46, 6.66, 7.22, 8.12, 8.22-8.59, 9.1-9.41, 10.20, 13.23-13.25, 14.6, 15.26-15.27, 17.15-17.19, 18.15-18.16, 19.26, 19.34, 20.2-20.8, 20.31, 21.7, 21.20-21.24 (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. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.30. This is he of whom I said, 'After me comes a man who is preferred before me, for he was before me.' 1.31. I didn't know him, but for this reason I came baptizing in water: that he would be revealed to Israel. 1.32. John testified, saying, "I have seen the Spirit descending like a dove out of heaven, and it remained on him. 1.33. I didn't recognize him, but he who sent me to baptize in water, he said to me, 'On whomever you will see the Spirit descending, and remaining on him, the same is he who baptizes in the Holy Spirit.' 1.34. I have seen, and have testified that this is the Son of God. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 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. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 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. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.29. Come, see a man who told me everything that I did. Can this be the Christ? 4.30. They went out of the city, and were coming to him. 4.31. In the meanwhile, the disciples urged him, saying, "Rabbi, eat. 4.32. But he said to them, "I have food to eat that you don't know about. 4.33. The disciples therefore said one to another, "Has anyone brought him something to eat? 4.34. Jesus said to them, "My food is to do the will of him who sent me, and to accomplish his work. 4.35. Don't you say, 'There are yet four months until the harvest?' Behold, I tell you, lift up your eyes, and look at the fields, that they are white for harvest already. 4.36. He who reaps receives wages, and gathers fruit to eternal life; that both he who sows and he who reaps may rejoice together. 4.37. For in this the saying is true, 'One sows, and another reaps.' 4.38. I sent you to reap that for which you haven't labored. Others have labored, and you have entered into their labor. 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.66. At this, many of his disciples went back, and walked no more with him. 7.22. Moses has given you circumcision (not that it is of Moses, but of the fathers), and on the Sabbath you circumcise a boy. 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. 8.22. The Jews therefore said, "Will he kill himself, that he says, 'Where I am going, you can't come?' 8.23. He said to them, "You are from beneath. I am from above. You are of this world. I am not of this world. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins. 8.25. They said therefore to him, "Who are you?"Jesus said to them, "Just what I have been saying to you from the beginning. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.27. They didn't understand that he spoke to them about the Father. 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. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.30. As he spoke these things, many believed in him. 8.31. Jesus therefore said to those Jews who had believed him, "If you remain in my word, then you are truly my disciples. 8.32. You will know the truth, and the truth will make you free. 8.33. They answered him, "We are Abraham's seed, and have never been in bondage to anyone. How do you say, 'You will be made free?' 8.34. Jesus answered them, "Most assuredly I tell you, everyone who commits sin is the bondservant of sin. 8.35. A bondservant doesn't live in the house forever. A son remains forever. 8.36. If therefore the Son makes you free, you will be free indeed. 8.37. I know that you are Abraham's seed, yet you seek to kill me, because my word finds no place in you. 8.38. I say the things which I have seen with my Father; and you also do the things which you have seen with your father. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 8.40. But now you seek to kill me, a man who has told you the truth, which I heard from God. Abraham didn't do this. 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. 8.43. Why don't you understand my speech? Because you can't hear my word. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.45. But because I tell the truth, you don't believe me. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 8.47. He who is of God hears the words of God. For this cause you don't hear, because you are not of God. 8.48. Then the Jews answered him, "Don't we say well that you are a Samaritan, and have a demon? 8.49. Jesus answered, "I don't have a demon, but I honor my Father, and you dishonor me. 8.50. But I don't seek my own glory. There is one who seeks and judges. 8.51. Most assuredly, I tell you, if a person keeps my word, he will never see death. 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 8.53. Are you greater than our father, Abraham, who died? The prophets died. Who do you make yourself out to be? 8.54. Jesus answered, "If I glorify myself, my glory is nothing. It is my Father who glorifies me, of whom you say that he is our God. 8.55. You have not known him, but I know him. If I said, 'I don't know him,' I would be like you, a liar. But I know him, and keep his word. 8.56. Your father Abraham rejoiced to see my day. He saw it, and was glad. 8.57. The Jews therefore said to him, "You are not yet fifty years old, and have you seen Abraham? 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. 9.1. As he passed by, he saw a man blind from birth. 9.2. His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind? 9.3. Jesus answered, "Neither did this man sin, nor his parents; but, that the works of God might be revealed in him. 9.4. I must work the works of him who sent me, while it is day. The night is coming, when no one can work. 9.5. While I am in the world, I am the light of the world. 9.6. When he had said this, he spat on the ground, made mud with the saliva, anointed the blind man's eyes with the mud 9.7. and said to him, "Go, wash in the pool of Siloam" (which means "Sent"). So he went away, washed, and came back seeing. 9.8. The neighbors therefore, and those who saw that he was blind before, said, "Isn't this he who sat and begged? 9.9. Others were saying, "It is he." Still others were saying, "He looks like him."He said, "I am he. 9.10. They therefore were asking him, "How were your eyes opened? 9.11. He answered, "A man called Jesus made mud, anointed my eyes, and said to me, "Go to the pool of Siloam, and wash." So I went away and washed, and I received sight. 9.12. Then they asked him, "Where is he?"He said, "I don't know. 9.13. They brought him who had been blind to the Pharisees. 9.14. It was a Sabbath when Jesus made the mud and opened his eyes. 9.15. Again therefore the Pharisees also asked him how he received his sight. He said to them, "He put mud on my eyes, I washed, and I see. 9.16. Some therefore of the Pharisees said, "This man is not from God, because he doesn't keep the Sabbath." Others said, "How can a man who is a sinner do such signs?" There was division among them. 9.17. Therefore they asked the blind man again, "What do you say about him, because he opened your eyes?"He said, "He is a prophet. 9.18. The Jews therefore did not believe concerning him, that he had been blind, and had received his sight, until they called the parents of him who had received his sight 9.19. and asked them, "Is this your son, who you say was born blind? How then does he now see? 9.20. His parents answered them, "We know that this is our son, and that he was born blind; 9.21. but how he now sees, we don't know; or who opened his eyes, we don't know. He is of age. Ask him. He will speak for himself. 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. 9.23. Therefore his parents said, "He is of age. Ask him. 9.24. So they called the man who was blind a second time, and said to him, "Give glory to God. We know that this man is a sinner. 9.25. He therefore answered, "I don't know if he is a sinner. One thing I do know: that though I was blind, now I see. 9.26. They said to him again, "What did he do to you? How did he open your eyes? 9.27. He answered them, "I told you already, and you didn't listen. Why do you want to hear it again? You don't also want to become his disciples, do you? 9.28. They insulted him and said, "You are his disciple, but we are disciples of Moses. 9.29. We know that God has spoken to Moses. But as for this man, we don't know where he comes from. 9.30. The man answered them, "How amazing! You don't know where he comes from, yet he opened my eyes. 9.31. We know that God doesn't listen to sinners, but if anyone is a worshipper of God, and does his will, he listens to him. 9.32. Since the world began it has never been heard of that anyone opened the eyes of someone born blind. 9.33. If this man were not from God, he could do nothing. 9.34. They answered him, "You were altogether born in sins, and do you teach us?" They threw him out. 9.35. Jesus heard that they had thrown him out, and finding him, he said, "Do you believe in the Son of God? 9.36. He answered, "Who is he, Lord, that I may believe in him? 9.37. Jesus said to him, "You have both seen him, and it is he who speaks with you. 9.38. He said, "Lord, I believe!" and he worshiped him. 9.39. Jesus said, "I came into this world for judgment, that those who don't see may see; and that those who see may become blind. 9.40. Those of the Pharisees who were with him heard these things, and said to him, "Are we also blind? 9.41. Jesus said to them, "If you were blind, you would have no sin; but now you say, 'We see.' Therefore your sin remains. 10.20. Many of them said, "He has a demon, and is insane! Why do you listen to him? 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.24. Simon Peter therefore beckoned to him, and said to him, "Tell us who it is of whom he speaks. 13.25. He, leaning back, as he was, on Jesus' breast, asked him, "Lord, who is it? 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 15.27. You will also testify, because you have been with me from the beginning. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 18.15. Simon Peter followed Jesus, as did another disciple. Now that disciple was known to the high priest, and entered in with Jesus into the court of the high priest; 18.16. but Peter was standing at the door outside. So the other disciple, who was known to the high priest, went out and spoke to her who kept the door, and brought in Peter. 19.26. Therefore when Jesus saw his mother, and the disciple whom he loved standing there, he said to his mother, "Woman, behold your son! 19.34. However one of the soldiers pierced his side with a spear, and immediately blood and water came out. 20.2. Therefore she ran and came to Simon Peter, and to the other disciple whom Jesus loved, and said to them, "They have taken away the Lord out of the tomb, and we don't know where they have laid him! 20.3. Therefore Peter and the other disciple went out, and they went toward the tomb. 20.4. They both ran together. The other disciple outran Peter, and came to the tomb first. 20.5. Stooping and looking in, he saw the linen cloths lying, yet he didn't enter in. 20.6. Then Simon Peter came, following him, and entered into the tomb. He saw the linen cloths lying 20.7. and the cloth that had been on his head, not lying with the linen cloths, but rolled up in a place by itself. 20.8. So then the other disciple who came first to the tomb also entered in, and he saw and believed. 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. 21.7. That disciple therefore whom Jesus loved said to Peter, "It's the Lord!"So when Simon Peter heard that it was the Lord, he wrapped his coat around him (for he was naked), and threw himself into the sea. 21.20. Then Peter, turning around, saw a disciple following. This was the disciple whom Jesus sincerely loved, the one who had also leaned on Jesus' breast at the supper and asked, "Lord, who is going to betray You? 21.21. Peter seeing him, said to Jesus, "Lord, what about this man? 21.22. Jesus said to him, "If I desire that he stay until I come, what is that to you? You follow me. 21.23. This saying therefore went out among the brothers, that this disciple wouldn't die. Yet Jesus didn't say to him that he wouldn't die, but, "If I desire that he stay until I come, what is that to you? 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
26. New Testament, Luke, 8.51, 9.28, 11.4, 11.28, 22.8 (1st cent. CE - 1st cent. CE)

8.51. When he came to the house, he didn't allow anyone to enter in, except Peter, John, James, the father of the girl, and her mother. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.28. But he said, "On the contrary, blessed are those who hear the word of God, and keep it. 22.8. He sent Peter and John, saying, "Go and prepare the Passover for us, that we may eat.
27. New Testament, Mark, 1.16-1.20, 3.16-3.17, 5.37, 9.2, 13.3, 14.38 (1st cent. CE - 1st cent. CE)

1.16. Passing along by the sea of Galilee, he saw Simon and Andrew the brother of Simon casting a net in the sea, for they were fishermen. 1.17. Jesus said to them, "Come after me, and I will make you into fishers for men. 1.18. Immediately they left their nets, and followed him. 1.19. Going on a little further from there, he saw James the son of Zebedee, and John, his brother, who were also in the boat mending the nets. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 9.2. After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them. 13.3. As he sat on the Mount of Olives opposite the temple, Peter, James, John, and Andrew asked him privately 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak.
28. New Testament, Matthew, 6.13, 7.15, 7.21-7.23, 17.1, 26.41 (1st cent. CE - 1st cent. CE)

6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.15. Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 7.22. Many will tell me in that day, 'Lord, Lord, didn't we prophesy in your name, in your name cast out demons, and in your name do many mighty works?' 7.23. Then I will tell them, 'I never knew you. Depart from me, you who work iniquity.' 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak.
29. Polycarp of Smyrna, Letter To The Philippians, 7.1 (1st cent. CE - 2nd cent. CE)

30. Anon., Acts of Thomas, 165 (2nd cent. CE - 3rd cent. CE)

165. But the men ran after Thomas, desiring to deliver him from death. And two soldiers went at the right hand of the apostle and two on his left, holding spears, and the officer held his hand and supported him. And the apostle Thomas said: O the hidden mysteries which even until our departure are accomplished in us! O riches of his glory, who will not suffer us to be swallowed up in this passion of the body! Four are they that cast me down, for of four am I made; and one is he that draweth me, for of one I am, and unto him I go. And this I now understand, that my Lord and God Jesus Christ being of one was pierced by one, but I, which am of four, am pierced by four.
31. Clement of Alexandria, Miscellanies, 4.9, 6.9, 7.7, 7.10-7.12, 7.14 (2nd cent. CE - 3rd cent. CE)

32. Irenaeus, Refutation of All Heresies, None (2nd cent. CE - 3rd cent. CE)

33. Tertullian, Against Marcion, 3.11 (2nd cent. CE - 3rd cent. CE)

3.11. All these illusions of an imaginary corporeity in (his) Christ, Marcion adopted with this view, that his nativity also might not be furnished with any evidence from his human substance, and that thus the Christ of the Creator might be free to have assigned to Him all predictions which treated of Him as one capable of human birth, and therefore fleshly. But most foolishly did our Pontic heresiarch act in this too. As if it would not be more readily believed that flesh in the Divine Being should rather be unborn than untrue, this belief having in fact had the way mainly prepared for it by the Creator's angels when they conversed in flesh which was real, although unborn. For indeed the notorious Philumena persuaded Apelles and the other seceders from Marcion rather to believe that Christ did really carry about a body of flesh; not derived to Him, however, from birth, but one which He borrowed from the elements. Now, as Marcion was apprehensive that a belief of the fleshly body would also involve a belief of birth, undoubtedly He who seemed to be man was believed to be verily and indeed born. For a certain woman had exclaimed, Blessed is the womb that bare You, and the paps which You have sucked! Luke 11:27 And how else could they have said that His mother and His brethren were standing without? Luke 8:20 But we shall see more of this in the proper place. Surely, when He also proclaimed Himself as the Son of man, He, without doubt, confessed that He had been born. Now I would rather refer all these points to an examination of the gospel; but still, as I have already stated, if he, who seemed to be man, had by all means to pass as having been born, it was vain for him to suppose that faith in his nativity was to be perfected by the device of an imaginary flesh. For what advantage was there in that being not true which was held to be true, whether it were his flesh or his birth? Or if you should say, let human opinion go for nothing; you are then honouring your god under the shelter of a deception, since he knew himself to be something different from what he had made men to think of him. In that case you might possibly have assigned to him a putative nativity even, and so not have hung the question on this point. For silly women fancy themselves pregt sometimes, when they are corpulent either from their natural flux or from some other malady. And, no doubt, it had become his duty, since he had put on the mere mask of his substance, to act out from its earliest scene the play of his phantasy, lest he should have failed in his part at the beginning of the flesh. You have, of course, rejected the sham of a nativity, and have produced true flesh itself. And, no doubt, even the real nativity of a God is a most mean thing. Come then, wind up your cavils against the most sacred and reverend works of nature; inveigh against all that you are; destroy the origin of flesh and life; call the womb a sewer of the illustrious animal - in other words, the manufactory for the production of man; dilate on the impure and shameful tortures of parturition, and then on the filthy, troublesome, contemptible issues of the puerperal labour itself! But yet, after you have pulled all these things down to infamy, that you may affirm them to be unworthy of God, birth will not be worse for Him than death, infancy than the cross, punishment than nature, condemnation than the flesh. If Christ truly suffered all this, to be born was a less thing for Him. If Christ suffered evasively, as a phantom; evasively, too, might He have been born. Such are Marcion's chief arguments by which he makes out another Christ; and I think that we show plainly enough that they are utterly irrelevant, when we teach how much more truly consistent with God is the reality rather than the falsehood of that condition in which He manifested His Christ. Since He was the truth, He was flesh; since He was flesh, He was born. For the points which this heresy assaults are confirmed, when the means of the assault are destroyed. Therefore if He is to be considered in the flesh, because He was born; and born, because He is in the flesh, and because He is no phantom - it follows that He must be acknowledged as Himself the very Christ of the Creator, who was by the Creator's prophets foretold as about to come in the flesh, and by the process of human birth.
34. Tertullian, On The Flesh of Christ, 6 (2nd cent. CE - 3rd cent. CE)

6. But certain disciples of the heretic of Pontus, compelled to be wiser than their teacher, concede to Christ real flesh, without effect, however, on their denial of His nativity. He might have had, they say, a flesh which was not at all born. So we have found our way out of a frying-pan, as the proverb runs, into the fire, - from Marcion to Apelles. This man having first fallen from the principles of Marcion into (intercourse with) a woman, in the flesh, and afterwards shipwrecked himself, in the spirit, on the virgin Philumene, proceeded from that time to preach that the body of Christ was of solid flesh, but without having been born. To this angel, indeed, of Philumene, the apostle will reply in tones like those in which he even then predicted him, saying, Although an angel from heaven preach any other gospel unto you than that which we have preached unto you, let him be accursed. Galatians 1:8 To the arguments, however, which have been indicated just above, we have now to show our resistance. They allow that Christ really had a body. Whence was the material of it, if not from the same sort of thing as that in which He appeared? Whence came His body, if His body were not flesh? Whence came His flesh, if it were not born? Inasmuch as that which is born must undergo this nativity in order to become flesh. He borrowed, they say, His flesh from the stars, and from the substances of the higher world. And they assert it for a certain principle, that a body without nativity is nothing to be astonished at, because it has been submitted to angels to appear even among ourselves in the flesh without the intervention of the womb. We admit, of course, that such facts have been related. But then, how comes it to pass that a faith which holds to a different rule borrows materials for its own arguments from the faith which it impugns? What has it to do with Moses, who has rejected the God of Moses? Since the God is a different one, everything belonging to him must be different also. But let the heretics always use the Scriptures of that God whose world they also enjoy. The fact will certainly recoil on them as a witness to judge them, that they maintain their own blasphemies from examples derived from Him. But it is an easy task for the truth to prevail without raising any such demurrer against them. When, therefore, they set forth the flesh of Christ after the pattern of the angels, declaring it to be not born, and yet flesh for all that, I should wish them to compare the causes, both in Christ's case and that of the angels, wherefore they came in the flesh. Never did any angel descend for the purpose of being crucified, of tasting death, and of rising again from the dead. Now, since there never was such a reason for angels becoming embodied, you have the cause why they assumed flesh without undergoing birth. They had not come to die, therefore they also (came not) to be born. Christ, however, having been sent to die, had necessarily to be also born, that He might be capable of death; for nothing is in the habit of dying but that which is born. Between nativity and mortality there is a mutual contrast. The law which makes us die is the cause of our being born. Now, since Christ died owing to the condition which undergoes death, but that undergoes death which is also born, the consequence was - nay, it was an antecedent necessity - that He must have been born also, by reason of the condition which undergoes birth; because He had to die in obedience to that very condition which, because it begins with birth, ends in death. It was not fitting for Him not to be born under the pretence that it was fitting for Him to die. But the Lord Himself at that very time appeared to Abraham among those angels without being born, and yet in the flesh without doubt, in virtue of the before-mentioned diversity of cause. You, however, cannot admit this, since you do not receive that Christ, who was even then rehearsing how to converse with, and liberate, and judge the human race, in the habit of a flesh which as yet was not born, because it did not yet mean to die until both its nativity and mortality were previously (by prophecy) announced. Let them, then, prove to us that those angels derived their flesh from the stars. If they do not prove it because it is not written, neither will the flesh of Christ get its origin therefrom, for which they borrowed the precedent of the angels. It is plain that the angels bore a flesh which was not naturally their own; their nature being of a spiritual substance, although in some sense peculiar to themselves, corporeal; and yet they could be transfigured into human shape, and for the time be able to appear and have intercourse with men. Since, therefore, it has not been told us whence they obtained their flesh, it remains for us not to doubt in our minds that a property of angelic power is this, to assume to themselves bodily shape out of no material substance. How much more, you say, is it (within their competence to take a body) out of some material substance? That is true enough. But there is no evidence of this, because Scripture says nothing. Then, again, how should they who are able to form themselves into that which by nature they are not, be unable to do this out of no material substance? If they become that which they are not, why cannot they so become out of that which is not? But that which has not existence when it comes into existence, is made out of nothing. This is why it is unnecessary either to inquire or to demonstrate what has subsequently become of their bodies. What came out of nothing, came to nothing. They, who were able to convert themselves into flesh have it in their power to convert nothing itself into flesh. It is a greater thing to change a nature than to make matter. But even if it were necessary to suppose that angels derived their flesh from some material substance, it is surely more credible that it was from some earthly matter than from any kind of celestial substances, since it was composed of so palpably terrene a quality that it fed on earthly ailments. Suppose that even now a celestial flesh had fed on earthly aliments, although it was not itself earthly, in the same way that earthly flesh actually fed on celestial aliments, although it had nothing of the celestial nature (for we read of manna having been food for the people: Man, says the Psalmist, did eat angels' bread, ) yet this does not once infringe the separate condition of the Lord's flesh, because of His different destination. For One who was to be truly a man, even unto death, it was necessary that He should be clothed with that flesh to which death belongs. Now that flesh to which death belongs is preceded by birth.
35. Eusebius of Caesarea, Ecclesiastical History, 4.23.12, 5.20.7 (3rd cent. CE - 4th cent. CE)

4.23.12. The same writer also speaks as follows concerning his own epistles, alleging that they had been mutilated: As the brethren desired me to write epistles, I wrote. And these epistles the apostles of the devil have filled with tares, cutting out some things and adding others. For them a woe is reserved. It is, therefore, not to be wondered at if some have attempted to adulterate the Lord's writings also, since they have formed designs even against writings which are of less account.There is extant, in addition to these, another epistle of Dionysius, written to Chrysophora, a most faithful sister. In it he writes what is suitable, and imparts to her also the proper spiritual food. So much concerning Dionysius. 5.20.7. These things being told me by the mercy of God, I listened to them attentively, noting them down, not on paper, but in my heart. And continually, through God's grace, I recall them faithfully. And I am able to bear witness before God that if that blessed and apostolic presbyter had heard any such thing, he would have cried out, and stopped his ears, and as was his custom, would have exclaimed, O good God, unto what times have you spared me that I should endure these things? And he would have fled from the place where, sitting or standing, he had heard such words.
36. Origen, Against Celsus, 2.36 (3rd cent. CE - 3rd cent. CE)

2.36. Celsus next says: What is the nature of the ichor in the body of the crucified Jesus? Is it 'such as flows in the bodies of the immortal gods?' He puts this question in a spirit of mockery; but we shall show from the serious narratives of the Gospels, although Celsus may not like it, that it was no mythic and Homeric ichor which flowed from the body of Jesus, but that, after His death, one of the soldiers with a spear pierced His side, and there came thereout blood and water. And he that saw it bare record, and his record is true, and he knows that he says the truth. Now, in other dead bodies the blood congeals, and pure water does not flow forth; but the miraculous feature in the case of the dead body of Jesus was, that around the dead body blood and water flowed forth from the side. But if this Celsus, who, in order to find matter of accusation against Jesus and the Christians, extracts from the Gospel even passages which are incorrectly interpreted, but passes over in silence the evidences of the divinity of Jesus, would listen to divine portents, let him read the Gospel, and see that even the centurion, and they who with him kept watch over Jesus, on seeing the earthquake, and the events that occurred, were greatly afraid, saying, This man was the Son of God.
37. Anon., 2 Enoch, 25



Subjects of this text:

subject book bibliographic info
abuse,hospitality Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
adam Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
agabus Levison (2009), Filled with the Spirit, 233
andrew Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
angel christology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
angels Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184, 185
antichrist,heresiological theme Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
antichrist Levison (2009), Filled with the Spirit, 233, 407, 410, 415
apocalypticism,apocalypse Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
apostle Levison (2009), Filled with the Spirit, 233, 234
apostles Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
asceticism Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
augustines works,simpl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
augustines works,tract. ep. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
augustines works,tract. ev. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
authority(ies) Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
baptism,of jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
baptism,water baptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
baptism of jesus Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183
barnabas Levison (2009), Filled with the Spirit, 233
beloved disciple Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
bible (hebrew bible and/or new testament) Damm (2018), Religions and Education in Antiquity, 150, 156
birth Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
blasphemy,heresy as Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 184
blood Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
book of thomas the contender,catholic christianity Damm (2018), Religions and Education in Antiquity, 150, 156
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
call,calling Levison (2009), Filled with the Spirit, 233
chastity Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
children Damm (2018), Religions and Education in Antiquity, 150, 156; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
christ,see also jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268
christology,docetic Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
christology,possessionist/separation Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
christology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184, 185
clement of alexandria,gnostic terminology Esler (2000), The Early Christian World, 251
commandments Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
communities,johannine Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 138
concupiscence Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
confession Levison (2009), Filled with the Spirit, 233, 410
covenant Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
creation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
creator Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
cross Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
crucifixion Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
d/demonisation Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
damnation,eternal Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
death Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 273
death of christ Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183
delphi Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
devil,satan Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
didache,to teach Damm (2018), Religions and Education in Antiquity, 150
dio chrysostom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
disciples/discipleship Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
donatism,african theology Esler (2000), The Early Christian World, 970
donatism,theological diversity Esler (2000), The Early Christian World, 970
donatism Esler (2000), The Early Christian World, 970
donatists,anti-donatist polemic Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
donatists Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
dreams Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
dualism Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 138
education,aurality/orality and Damm (2018), Religions and Education in Antiquity, 150, 156
elchesai Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
encounter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268, 273
eschatology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
evil Levison (2009), Filled with the Spirit, 407
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
ezekiel Levison (2009), Filled with the Spirit, 234
faith/belief,as gods gift Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
faith/belief,initial faith Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
faith/belief Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
faith Levison (2009), Filled with the Spirit, 410
faith in jesus Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 138
false prophets Levison (2009), Filled with the Spirit, 233, 234, 410, 415
fast(iog) Levison (2009), Filled with the Spirit, 233
first day of the week Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
flesh Levison (2009), Filled with the Spirit, 233, 410, 415
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
glossolalia Levison (2009), Filled with the Spirit, 233
gnosticism,gnosis Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184
gnosticism,nature of Esler (2000), The Early Christian World, 251
gnosticism/gnostics Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
god,and jesus christ Levison (2009), Filled with the Spirit, 233
groom Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268, 273
guilt,and reatus,traduce peccati Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
heal/healers/healings Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
heresy,heretics Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
heresy Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184, 185
hierarchy,gender Damm (2018), Religions and Education in Antiquity, 156
hierarchy,social Damm (2018), Religions and Education in Antiquity, 156
hospitality Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
human/humankind Levison (2009), Filled with the Spirit, 234
idolatry Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
ignatius of antioch Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
inspiration Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
instruction Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
intermediary theology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
invisible spirit Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
irenaeus,heresiological innovations Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
isaiah,ascension of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
james,brother of jesus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
james,brother of john Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jerusalem,church Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jerusalem,city Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
jesus,name of Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
jesus,see also christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 273
jesus christ,in paul Levison (2009), Filled with the Spirit, 233
jesus christ,in revelation,book of Levison (2009), Filled with the Spirit, 234
jesus christ,in synoptics Levison (2009), Filled with the Spirit, 233, 234
jesus christ,in the fourth gospel Levison (2009), Filled with the Spirit, 407
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
johannine community,schismatics/secessionists Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
johannine community,school Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
johannine community Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268
john,elder Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
john,evangelist/son of zebedee Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
john,first letter of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184, 185
john,fourth gospel Levison (2009), Filled with the Spirit, 234, 407, 410, 415
john,gospel of Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183, 184, 185
judaism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
judgement Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
justice' "151.0_234.0@law,god's" "151.0_410.0@law,god's" Levison (2009), Filled with the Spirit, 407
law,god's" "151.0_233.0@law,god's" "151.0_407.0@law,god's" Levison (2009), Filled with the Spirit, 415
law,the,and gospel Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
law Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
letter,of recommendation Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 753
life,eve Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
life Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
light Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
literature Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
lords prayer Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
love,concept Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 273
love Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
mary Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
matthew Levison (2009), Filled with the Spirit, 233
montanism,nature of Esler (2000), The Early Christian World, 251
moses Levison (2009), Filled with the Spirit, 415; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
new testament Damm (2018), Religions and Education in Antiquity, 150, 156
omnia mundum/whole world Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
origen Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
original sin,pre-augustinian traditional Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
orthodoxy,purity of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183
other,the,mythicized Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
other,the,otherness,vocabulary of Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
other,the Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
paedobaptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
papias of hierapolis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
paul Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
paul (saul) Levison (2009), Filled with the Spirit, 233, 234, 410
pelagians/pelagianism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
peter,apostle Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
peter Levison (2009), Filled with the Spirit, 233, 234; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
philip Levison (2009), Filled with the Spirit, 233
polycarp Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
power Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
pray/prayers Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 133
prayer Levison (2009), Filled with the Spirit, 233, 234
prayer of joseph Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
pre-existence Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 184
pronoia (providence) archontic,barbelo/hymn Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
prophecy Levison (2009), Filled with the Spirit, 233, 234, 415
prophet,false Levison (2009), Filled with the Spirit, 233, 234, 410, 415
prophets Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
prophets and prophecy Levison (2009), Filled with the Spirit, 233, 234
rabbis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
repentance Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
resurrection Levison (2009), Filled with the Spirit, 234
revelation Levison (2009), Filled with the Spirit, 234
rhetorical devices Keener(2005), First-Second Corinthians, 100
rome Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
salvation/soteriology Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268, 273
salvation Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 242
satan,and heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
scripture,as contested authority Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268, 273
simon of samaria Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 183, 184
sins Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
sons,of darkness Levison (2009), Filled with the Spirit, 407
sons,of light Levison (2009), Filled with the Spirit, 407
soteriology Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 185
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
spirit,characterizations as,teacher Levison (2009), Filled with the Spirit, 234
spirit,characterizations as,truth Levison (2009), Filled with the Spirit, 407, 410, 415
spirit,cosmic/primordial/archontic Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
spirit,divine Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 268
spirit,effects of,prayer Levison (2009), Filled with the Spirit, 234
spirit,effects of,prophecy Levison (2009), Filled with the Spirit, 233, 234, 415
spirit,effects of,virtue Levison (2009), Filled with the Spirit, 407
spirit,effects of Levison (2009), Filled with the Spirit, 234
spirit,modes of presence,abiding within Levison (2009), Filled with the Spirit, 410
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
spirit,modes of presence,opposition to Levison (2009), Filled with the Spirit, 234
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 233, 234, 407, 410, 415
spirits,two (lqs 3-4) Levison (2009), Filled with the Spirit, 407, 410, 415
students/learners Damm (2018), Religions and Education in Antiquity, 150, 156
suffering Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 183
synoptics Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 273
tatian Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 184
teaching Damm (2018), Religions and Education in Antiquity, 150, 156
tradition/ religion/beliefs Levison (2009), Filled with the Spirit, 415
tree Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
twelve Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110
tyconius,donatist exegete,doctrine of the church Esler (2000), The Early Christian World, 970
tyconius,donatist exegete Esler (2000), The Early Christian World, 970
unbelievers Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 296
visions Levison (2009), Filled with the Spirit, 234
water,baptismal/ritual Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263, 268
water,element Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 263
women' Damm (2018), Religions and Education in Antiquity, 156
women Damm (2018), Religions and Education in Antiquity, 150; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 110