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Tiresias: The Ancient Mediterranean Religions Source Database



8233
New Testament, 1 Peter, 1.1-1.14


ΠΕΤΡΟΣ ἀπόστολος Ἰησοῦ Χριστοῦ ἐκλεκτοῖς παρεπιδήμοις διασπορᾶς Πόντου, Γαλατίας, Καππαδοκίας, Ἀσίας, καὶ ΒιθυνίαςPeter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia


Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηραύνησαν προφῆται οἱ περὶ τῆς εἰς ὑμᾶς χάριτος προφητεύσαντεςConcerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you


ἐραυνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας·searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them.


οἷς ἀπεκαλύφθη ὅτι οὐχ ἑαυτοῖς ὑμῖν δὲ διηκόνουν αὐτά, ἃ νῦν ἀνηγγέλη ὑμῖν διὰ τῶν εὐαγγελισαμένων ὑμᾶς πνεύματι ἁγίῳ ἀποσταλέντι ἀπʼ οὐρανοῦ, εἰς ἃ ἐπιθυμοῦσιν ἄγγελοι παρακύψαι.To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.


Διὸ ἀναζωσάμενοι τὰς ὀσφύας τῆς διανοίας ὑμῶν, νήφοντες τελείως, ἐλπίσατε ἐπὶ τὴν φερομένην ὑμῖν χάριν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.Therefore, prepare your minds for action, be sober and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ --


ὡς τέκνα ὑπακοῆς, μὴ συνσχηματιζόμενοι ταῖς πρότερον ἐν τῇ ἀγνοίᾳ ὑμῶν ἐπιθυμίαιςas children of obedience, not conforming yourselves according to your former lusts as in your ignorance


κατὰ πρόγνωσιν θεοῦ πατρός, ἐν ἁγιασμῷ πνεύματος, εἰς ὑπακοὴν καὶ ῥαντισμὸν αἵματος Ἰησοῦ Χριστοῦ· χάρις ὑμῖν καὶ εἰρήνη πληθυνθείη.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.


Εὐλογητὸς ὁ θεὸς καὶ πατὴρ τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἀναγεννήσας ἡμᾶς εἰς ἐλπίδα ζῶσαν διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ ἐκ νεκρῶνBlessed 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


εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντονto an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you


τετηρημένην ἐν οὐρανοῖς εἰς ὑμᾶς τοὺς ἐν δυνάμει θεοῦ φρουρουμένους διὰ πίστεως εἰς σωτηρίαν ἑτοίμην ἀποκαλυφθῆναι ἐν καιρῷ ἐσχάτῳ.who by the power of God are guarded through faith for a salvation ready to be revealed in the last time.


ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον λυπηθέντες ἐν ποικίλοις πειρασμοῖςWherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials


ἵνα τὸ δοκίμιον ὑμῶν τῆς πίστεως πολυτιμότερον χρυσίου τοῦ ἀπολλυμένου διὰ πυρὸς δὲ δοκιμαζομένου εὑρεθῇ εἰς ἔπαινον καὶ δόξαν καὶ τιμὴν ἐν ἀποκαλύψει Ἰησοῦ Χριστοῦ.that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ --


ὃν οὐκ ἰδόντες ἀγαπᾶτε, εἰς ὃν ἄρτι μὴ ὁρῶντες πιστεύοντες δὲ ἀγαλλιᾶτε χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃwhom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory --


κομιζόμενοι τὸ τέλος τῆς πίστεως σωτηρίαν ψυχῶν.receiving the result of your faith, the salvation of your souls.


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

54 results
1. Hebrew Bible, Exodus, 19.5-19.6, 28.3, 28.5-28.8 (9th cent. BCE - 3rd cent. BCE)

19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 28.3. וְאַתָּה תְּדַבֵּר אֶל־כָּל־חַכְמֵי־לֵב אֲשֶׁר מִלֵּאתִיו רוּחַ חָכְמָה וְעָשׂוּ אֶת־בִּגְדֵי אַהֲרֹן לְקַדְּשׁוֹ לְכַהֲנוֹ־לִי׃ 28.3. וְנָתַתָּ אֶל־חֹשֶׁן הַמִּשְׁפָּט אֶת־הָאוּרִים וְאֶת־הַתֻּמִּים וְהָיוּ עַל־לֵב אַהֲרֹן בְּבֹאוֹ לִפְנֵי יְהוָה וְנָשָׂא אַהֲרֹן אֶת־מִשְׁפַּט בְּנֵי־יִשְׂרָאֵל עַל־לִבּוֹ לִפְנֵי יְהוָה תָּמִיד׃ 28.5. וְהֵם יִקְחוּ אֶת־הַזָּהָב וְאֶת־הַתְּכֵלֶת וְאֶת־הָאַרְגָּמָן וְאֶת־תּוֹלַעַת הַשָּׁנִי וְאֶת־הַשֵּׁשׁ׃ 28.6. וְעָשׂוּ אֶת־הָאֵפֹד זָהָב תְּכֵלֶת וְאַרְגָּמָן תּוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר מַעֲשֵׂה חֹשֵׁב׃ 28.7. שְׁתֵּי כְתֵפֹת חֹבְרֹת יִהְיֶה־לּוֹ אֶל־שְׁנֵי קְצוֹתָיו וְחֻבָּר׃ 28.8. וְחֵשֶׁב אֲפֻדָּתוֹ אֲשֶׁר עָלָיו כְּמַעֲשֵׂהוּ מִמֶּנּוּ יִהְיֶה זָהָב תְּכֵלֶת וְאַרְגָּמָן וְתוֹלַעַת שָׁנִי וְשֵׁשׁ מָשְׁזָר׃ 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’" 28.3. And thou shalt speak unto all that are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron’s garments to sanctify him, that he may minister unto Me in the priest’s office." 28.5. And they shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen." 28.6. And they shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skilful workman." 28.7. It shall have two shoulder-pieces joined to the two ends thereof, that it may be joined together." 28.8. And the skilfully woven band, which is upon it, wherewith to gird it on, shall be like the work thereof and of the same piece: of gold, of blue, and purple, and scarlet, and fine twined linen."
2. Hebrew Bible, Genesis, 2.4, 5.1 (9th cent. BCE - 3rd cent. BCE)

2.4. אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם בְּיוֹם עֲשׂוֹת יְהוָה אֱלֹהִים אֶרֶץ וְשָׁמָיִם׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 2.4. These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;"
3. Hebrew Bible, Hosea, 2.25 (9th cent. BCE - 3rd cent. BCE)

2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’"
4. Hebrew Bible, Isaiah, 28.16 (8th cent. BCE - 5th cent. BCE)

28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste."
5. Dio Chrysostom, Orations, 32.29, 32.31 (1st cent. CE

32.31.  Who, pray, could praise a people with such a disposition? Is not that the reason why even to your own rulers you seem rather contemptible? Someone already, according to report, has expressed his opinion of you in these words: "But of the people of Alexandria what can one say, a folk to whom you need only throw plenty of bread and a ticket to the hippodrome, since they have no interest in anything else?" Why, inasmuch as, in case a leading citizen misbehaves publicly in the sight of all, you will visit him with your contempt and regard him as a worthless fellow, no matter if he has authority a thousand times as great as yours, you yourselves cannot succeed in maintaining a reputation for dignity and seriousness so long as you are guilty of like misconduct.
6. Ignatius, To Polycarp, 7.3 (1st cent. CE - 2nd cent. CE)

7.3. A Christian hath no authority over himself, but giveth his time to God. This is God's work, and yours also, when ye shall complete it: for I trust in the Divine grace, that ye are ready for an act of well- doing which is meet for God. Knowing the fervour of your sincerity, I have exhorted you in a short letter.
7. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.
8. Ignatius, To The Ephesians, 11.2 (1st cent. CE - 2nd cent. CE)

11.2. Let nothing glitter in your eyes apart from Him, in whom I carry about my bonds, my spiritual pearls in which I would fain rise again through your prayer, whereof may it be my lot to be always a partaker, that I may be found in the company of those Christians of Ephesus who moreover were ever of one mind with the Apostles in the power of Jesus Christ.
9. Ignatius, To The Magnesians, 10.1, 10.3 (1st cent. CE - 2nd cent. CE)

10.1. Therefore let us not be insensible to His goodness. For if He should imitate us according to our deeds, we are lost. For this cause, seeing that we are become His disciples, let us learn to live as beseemeth Christianity. For whoso is called by another name besides this, is not of God. 10.3. It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity, wherein every tongue believed and was gathered together unto God.
10. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.
11. Ignatius, To The Romans, 3.2-3.3 (1st cent. CE - 2nd cent. CE)

3.2. Only pray that I may have power within and without, so that I may not only say it but also desire it; that I may not only be called a Christian, but also be found one. For if I shall be found so, then can I also be called one, and be faithful then, when I am no more visible to the world. 3.3. Nothing visible is good. For our God Jesus Christ, being in the Father, is the more plainly visible. The Work is not of persuasiveness, but Christianity is a thing of might, whensoever it is hated by the world.
12. Ignatius, To The Trallians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. I exhort you therefore -- yet not I, but the love of Jesus Christ -- take ye only Christian food, and abstain from strange herbage, which is heresy:
13. New Testament, 1 Peter, 1.2-1.8, 1.10-1.12, 1.14-1.17, 1.20, 1.22-1.23, 2.2, 2.4-2.6, 2.8-2.17, 2.23, 2.25, 3.1, 3.6-3.7, 3.9, 3.20, 4.2-4.4, 4.11-4.19, 5.9, 5.12-5.14 (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 1.4. to an incorruptible and undefiled inheritance that doesn't fade away, reserved in heaven for you 1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.6. Wherein you greatly rejoice, though now for a little while, if need be, you have been put to grief in various trials 1.7. that the proof of your faith, which is more precious than gold that perishes even though it is tested by fire, may be found to result in praise, glory, and honor at the revelation of Jesus Christ -- 1.8. whom not having known you love; in whom, though now you don't see him, yet believing, you rejoice greatly with joy unspeakable and full of glory -- 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into. 1.14. as children of obedience, not conforming yourselves according to your former lusts as in your ignorance 1.15. but just as he who called you is holy, you yourselves also be holy in all of your behavior; 1.16. because it is written, "You shall be holy; for I am holy. 1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake 1.22. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently: 1.23. having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever. 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 2.12. having good behavior among the nations, so in that which they speak against you as evil-doers, they may by your good works, which they see, glorify God in the day of visitation. 2.13. Therefore subject yourselves to every ordice of man for the Lord's sake: whether to the king, as supreme; 2.14. or to governors, as sent by him for vengeance on evil-doers and for praise to those who do well. 2.15. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.16. as free, and not using your freedom for a cloak of wickedness, but as bondservants of God. 2.17. Honor all men. Love the brotherhood. Fear God. Honor the king. 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 2.25. For you were going astray like sheep; but are now returned to the Shepherd and Overseer of your souls. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered. 3.9. not rendering evil for evil, or reviling for reviling; but instead blessing; knowing that to this were you called, that you may inherit a blessing. 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 4.2. that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God. 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.4. They think it is strange that you don't run with them into the same excess of riot, blaspheming: 4.11. If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen. 4.12. Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you. 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. 4.14. If you are insulted for the name of Christ, blessed are you; because the Spirit of glory and of God rests on you. On their part he is blasphemed, but on your part he is glorified. 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 4.17. For the time has come for judgment to begin at the house of God. If it begins first with us, what will happen to those who don't obey the gospel of God? 4.18. If it is hard for the righteous to be saved, what will happen to the ungodly and the sinner? 4.19. Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator. 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 5.12. Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son. 5.14. Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen.
14. New Testament, 1 Corinthians, 1.1, 4.7, 16.3 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem.
15. New Testament, 1 Thessalonians, 1.1, 1.7-1.8, 2.14 (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. 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews;
16. New Testament, 1 Timothy, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope;
17. New Testament, 2 Peter, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Simon Peter, a servant and apostle of Jesus Christ, to those who have obtained a like precious faith with us in the righteousness of our God and Savior, Jesus Christ:
18. New Testament, 2 Corinthians, 1.1, 1.16, 2.13 (1st cent. CE - 1st cent. CE)

19. New Testament, 2 Thessalonians, 1.1 (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:
20. New Testament, 2 Timothy, 1.1, 1.15 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 1.15. This you know, that all who are in Asia turned away from me; of whom are Phygelus and Hermogenes.
21. New Testament, Acts, 11.26, 13.4, 13.16, 13.26, 14.1, 15.14, 15.23-15.29, 16.1-16.5, 17.4, 17.12, 18.4, 18.12, 19.10, 19.17, 20.21, 21.21, 21.28, 23.34, 26.28 (1st cent. CE - 2nd cent. CE)

11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 13.4. So, being sent out by the Holy Spirit, they went down to Seleucia. From there they sailed to Cyprus. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 14.1. It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 15.14. Simeon has reported how God first visited the Gentiles, to take out of them a people for his name. 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. 16.1. He came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek. 16.2. The brothers who were at Lystra and Iconium gave a good testimony about him. 16.3. Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek. 16.4. As they went on their way through the cities, they delivered the decrees to them to keep which had been ordained by the apostles and elders who were at Jerusalem. 16.5. So the assemblies were strengthened in the faith, and increased in number daily. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat 19.10. This continued for two years, so that all those who lived in Asia heard the word of the Lord Jesus, both Jews and Greeks. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.28. crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place! 23.34. When the governor had read it, he asked what province he was from. When he understood that he was from Cilicia, he said 26.28. Agrippa said to Paul, "With a little persuasion are you trying to make me a Christian?
22. New Testament, Apocalypse, 2.2, 2.14, 2.20-2.23 (1st cent. CE - 1st cent. CE)

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. 2.20. 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.
23. New Testament, James, 1.1, 1.11 (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. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits.
24. New Testament, Philemon, 1 (1st cent. CE - 1st cent. CE)

25. New Testament, Colossians, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother
26. New Testament, Ephesians, 1.1, 1.3-1.11, 2.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 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; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God
27. New Testament, Galatians, 1.1, 1.17-1.18, 1.22, 2.1, 4.25-4.26 (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) 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all.
28. New Testament, Hebrews, 9.18-9.21, 11.13-11.16, 12.22-12.24, 13.14, 13.22-13.24 (1st cent. CE - 1st cent. CE)

9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.15. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 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 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.24. to Jesus, the mediator of a new covet, and to the blood of sprinkling that speaks better than that of Abel. 13.14. For we don't have here an enduring city, but we seek that which is to come. 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you.
29. New Testament, Philippians, 1.1, 3.20 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
30. New Testament, Romans, 1.1, 1.14, 2.25-2.29, 5.12, 9.25, 15.19, 15.25-15.26, 15.31 (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 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 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. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;
31. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness
32. New Testament, John, 1.1 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God.
33. New Testament, Luke, 2.2 (1st cent. CE - 1st cent. CE)

2.2. This was the first enrollment made when Quirinius was governor of Syria.
34. New Testament, Mark, 1.1 (1st cent. CE - 1st cent. CE)

1.1. The beginning of the gospel of Jesus Christ, the Son of God.
35. New Testament, Matthew, 4.24 (1st cent. CE - 1st cent. CE)

4.24. The report about him went out into all Syria. They brought to him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and he healed them.
36. Anon., Marytrdom of Polycarp, 3.2, 10.1, 12.1-12.2 (2nd cent. CE - 2nd cent. CE)

3.2. 2 So after this all the crowd, wondering at the nobility of the God-loving and God-fearing people of the Christians, cried out: "Away with the Atheists; let Polycarp be searched for. 10.1. 1 But when he persisted again, and said: "Swear by the genius of Caesar," he answered him: "If you vainly suppose that I will swear by the genius of Caesar, as you say, and pretend that you are ignorant who I am, listen plainly: I am a Christian. And if you wish to learn the doctrine of Christianity fix a day and listen. 12.1. 1 And with these and many other words he was filled with courage and joy, and his face was full of grace so that it not only did not fall with trouble at the things said to him, but that the Pro-Consul, on the other hand, was astounded and sent his herald into the midst of the arena to announce three times: "Polycarp has confessed that he is a Christian. 12.2. 2 When this had been said by the herald, all the multitude of heathen and Jews living in Smyrna cried out with uncontrollable wrath and a loud shout: "This is the teacher of Asia, the father of the Christians, the destroyer of our Gods, who teaches many neither to offer sacrifice nor to worship." And when they said this, they cried out and asked Philip the Asiarch to let loose a lion on Polycarp. But he said he could not legally do this, since he had closed the Sports.
37. Apuleius, The Golden Ass, 11.26 (2nd cent. CE - 2nd cent. CE)

11.26. After great greeting and thanks I departed from him to visit my parents and friends. And after a while, by the exhortation of the goddess, I made up my packet, and took shipping toward the city of Rome, where (with a favorable wind) I arrived about the twelfth day of December. And the greatest desire I had there was to make my daily prayers to the sovereign goddess Isis. She, because of the place where her temple was built, was called Campensis, and was continually adored of the people of Rome. Although I was her minister and worshipper, I was a stranger to her temple and unknown to her religion there. When a year had gone by, the goddess advised me again to receive this new order and consecration. I marveled greatly what it signified and what should happen, considering that I was a sacred person already.
38. Irenaeus, Refutation of All Heresies, 3.12, 3.21.2, 4.14, 4.29.2, 4.34.1, 4.37.2, 4.37.5 (2nd cent. CE - 3rd cent. CE)

4.14. Those, then, who suppose that they prophesy by means of calculations and numbers, and elements and names, constitute the origin of their attempted system to be as follows. They affirm that there is a root of each of the numbers; in the case of thousands, so many monads as there are thousands: for example, the root of six thousand, six monads; of seven thousand, seven monads; of eight thousand, eight monads; and in the case of the rest, in like manner, according to the same (proportion). And in the case of hundreds, as many hundreds as there are, so many monads are the root of them: for instance, of seven hundred there are seven hundreds; the root of these is seven monads: of six hundred, six hundreds; the root of these, six monads. And it is similar respecting decades: for of eighty (the root is) eight monads; and of sixty, six monads; of forty, four monads; of ten, one monad. And in the case of monads, the monads themselves are a root: for instance, of nine, nine; of eight, eight; of seven, seven. In this way, also, ought we therefore to act in the case of the elements (of words), for each letter has been arranged according to a certain number: for instance, the letter n according to fifty monads; but of fifty monads five is the root, and the root of the letter n is (therefore) five. Grant that from some name we take certain roots of it. For instance, (from) the name Agamemnon, there is of the a, one monad; and of the g, three monads; and of the other a, one monad; of the m, four monads; of the e, five monads; of the m, four monads; of the n, five monads; of the (long) o, eight monads; of the n, five monads; which, brought together into one series, will be 1, 3, 1, 4, 5, 4, 5, 8, 5; and these added together make up 36 monads. Again, they take the roots of these, and they become three in the case of the number thirty, but actually six in the case of the number six. The three and the six, then, added together, constitute nine; but the root of nine is nine: therefore the name Agamemnon terminates in the root nine. Let us do the same with another name - Hector. The name (H)ector has five letters - e, and k, and t, and o, and r. The roots of these are 5, 2, 3, 8, 1; and these added together make up 19 monads. Again, of the ten the root is one; and of the nine, nine; which added together make up ten: the root of ten is a monad. The name Hector, therefore, when made the subject of computation, has formed a root, namely a monad. It would, however, be easier to conduct the calculation thus: Divide the ascertained roots from the letters - as now in the case of the name Hector we have found nineteen monads- into nine, and treat what remains over as roots. For example, if I divide 19 into 9, the remainder is 1, for 9 times 2 are 18, and there is a remaining monad: for if I subtract 18 from 19, there is a remaining monad; so that the root of the name Hector will be a monad. Again, of the name Patroclus these numbers are roots: 8, 1, 3, 1, 7, 2, 3, 7, 2; added together, they make up 34 monads. And of these the remainder is 7 monads: of the 30, 3; and of the 4, 4. Seven monads, therefore, are the root of the name Patroclus. Those, then, that conduct their calculations according to the rule of the number nine, take the ninth part of the aggregate number of roots, and define what is left over as the sum of the roots. They, on the other hand, (who conduct their calculations) according to the rule of the number seven, take the seventh (part of the aggregate number of roots); for example, in the case of the name Patroclus, the aggregate in the matter of roots is 34 monads. This divided into seven parts makes four, which (multiplied into each other) are 28. There are six remaining monads; (so that a person using this method) says, according to the rule of the number seven, that six monads are the root of the name Patroclus. If, however, it be 43, (six) taken seven times, he says, are 42, for seven times six are 42, and one is the remainder. A monad, therefore, is the root of the number 43, according to the rule of the number seven. But one ought to observe if the assumed number, when divided, has no remainder; for example, if from any name, after having added together the roots, I find, to give an instance, 36 monads. But the number 36 divided into nine makes exactly 4 εννεαδς; for nine times 4 are 36, and nothing is over. It is evident, then, that the actual root is 9. And again, dividing the number forty-five, we find nine and nothing over - for nine times five are forty-five, and nothing remains; (wherefore) in the case of such they assert the root itself to be nine. And as regards the number seven, the case is similar: if, for example we divide 28 into 7, we have nothing over; for seven times four are 28, and nothing remains; (wherefore) they say that seven is the root. But when one computes names, and finds the same letter occurring twice, he calculates it once; for instance, the name Patroclus has the pa twice, and the o twice: they therefore calculate the a once and the o once. According to this, then, the roots will be 8, 1, 3, 1, 7, 2, 3, 2, and added together they make 27 monads; and the root of the name will be, according to the rule of the number nine, nine itself, but according to the rule of the number seven, six. In like manner, (the name) Sarpedon, when made the subject of calculation, produces as a root, according to the rule of the number nine, two monads. Patroclus, however, produces nine monads; Patroclus gains the victory. For when one number is uneven, but the other even, the uneven number, if it is larger, prevails. But again, when there is an even number, eight, and five an uneven number, the eight prevails, for it is larger. If, however, there were two numbers, for example, both of them even, or both of them odd, the smaller prevails. But how does (the name) Sarpedon, according to the rule of the number nine, make two monads, since the letter (long) o is omitted? For when there may be in a name the letter (long) o and (long) e, they leave out the (long) o, using one letter, because they say both are equipollent; and the same must not be computed twice over, as has been above declared. Again, (the name) Ajax makes four monads; (but the name) Hector, according to the rule of the ninth number, makes one monad. And the tetrad is even, whereas the monad odd. And in the case of such, we say, the greater prevails - Ajax gains the victory. Again, Alexander and Menelaus (may be adduced as examples). Alexander has a proper name (Paris). But Paris, according to the rule of the number nine, makes four monads; and Menelaus, according to the rule of the number nine, makes nine monads. The nine, however, conquer the four (monads): for it has been declared, when the one number is odd and the other even, the greater prevails; but when both are even or both odd, the less (prevails). Again, Amycus and Polydeuces (may be adduced as examples). Amycus, according to the rule of the number nine, makes two monads, and Polydeuces, however, seven: Polydeuces gains the victory. Ajax and Ulysses contended at the funeral games. Ajax, according to the rule of the number nine, makes four monads; Ulysses, according to the rule of the number nine, (makes) eight. Is there, then, not any annexed, and (is there) not a proper name for Ulysses? for he has gained the victory. According to the numbers, no doubt, Ajax is victorious, but history hands down the name of Ulysses as the conqueror, Achilles and Hector (may be adduced as examples). Achilles, according to the rule of the number nine, makes four monads; Hector one: Achilles gains the victory. Again, Achilles and Asteropaeus (are instances). Achilles makes four monads, Asteropaeus three: Achilles conquers. Again, Menelaus and Euphorbus (may be adduced as examples). Menelaus has nine monads, Euphorbus eight: Menelaus gains the victory. Some, however, according to the rule of the number seven, employ the vowels only, but others distinguish by themselves the vowels, and by themselves the semi-vowels, and by themselves the mutes; and, having formed three orders, they take the roots by themselves of the vowels, and by themselves of the semi-vowels, and by themselves of the mutes, and they compare each apart. Others, however, do not employ even these customary numbers, but different ones: for instance, as an example, they no not wish to allow that the letter p has as a root 8 monads, but 5, and that the (letter) x (si) has as a root four monads; and turning in every direction, they discover nothing sound. When, however, they contend about the second (letter), from each name they take away the first letter; but when they contend about the third (letter), they take away two letters of each name, and calculating the rest, compare them.
39. Justin, First Apology, 4.5, 12.9 (2nd cent. CE - 2nd cent. CE)

40. Justin, Dialogue With Trypho, 63.5, 110.5, 117.3 (2nd cent. CE - 2nd cent. CE)

41. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

42. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)

43. Tertullian, To The Heathen, 1.3.2, 1.8.9-1.8.10 (2nd cent. CE - 3rd cent. CE)

44. Tertullian, To Scapula, 5.1 (2nd cent. CE - 3rd cent. CE)

45. Tertullian, Against Marcion, 1.1.1 (2nd cent. CE - 3rd cent. CE)

46. Tertullian, Apology, 2.6, 21.24, 32.1, 50.13 (2nd cent. CE - 3rd cent. CE)

47. Tertullian, On Idolatry, 13.6 (2nd cent. CE - 3rd cent. CE)

48. Tertullian, Prescription Against Heretics, 7.11 (2nd cent. CE - 3rd cent. CE)

49. Eusebius of Caesarea, Ecclesiastical History, 4.15.20, 5.1.60, 5.1.62 (3rd cent. CE - 4th cent. CE)

4.15.20. But when the magistrate pressed him, and said, 'Swear, and I will release you; revile Christ,' Polycarp said, 'Fourscore and six years have I been serving him, and he has done me no wrong; how then can I blaspheme my king who saved me?' 5.1.60. And some raged and gnashed their teeth against them, desiring to execute more severe vengeance upon them; but others laughed and mocked at them, magnifying their own idols, and imputed to them the punishment of the Christians. Even the more reasonable, and those who had seemed to sympathize somewhat, reproached them often, saying, 'Where is their God, and what has their religion, which they have chosen rather than life, profited them?' 5.1.62. The bodies of the martyrs, having thus in every manner been exhibited and exposed for six days, were afterward burned and reduced to ashes, and swept into the Rhone by the wicked men, so that no trace of them might appear on the earth.
50. Ambrosiaster, Commentary On Romans, 5.12 (4th cent. CE - 4th cent. CE)

51. Augustine, De Diversis Quaestionibus Ad Simplicianum, 2.17 (4th cent. CE - 5th cent. CE)

52. Augustine, De Libero Arbitrio, 3.48 (4th cent. CE - 5th cent. CE)

53. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.21-1.22 (4th cent. CE - 5th cent. CE)

1.22. They, therefore, who say that the reason why infants are baptized, is, that they may have the remission of the sin which they have themselves committed in their life, not what they have derived from Adam, may be refuted without much difficulty. For whenever these persons shall have reflected within themselves a little, uninfluenced by any polemical spirit, on the absurdity of their statement, how unworthy it is, in fact, of serious discussion, they will at once change their opinion. But if they will not do this, we shall not so completely despair of men's common sense, as to have any fears that they will induce others to adopt their views. They are themselves driven to adopt their opinion, if I am not mistaken, by their prejudice for some other theory; and it is because they feel themselves obliged to allow that sins are remitted to the baptized, and are unwilling to allow that the sin was derived from Adam which they admit to be remitted to infants, that they have been obliged to charge infancy itself with actual sin; as if by bringing this charge against infancy a man could become the more secure himself, when accused and unable to answer his assailant! However, let us, as I suggested, pass by such opponents as these; indeed, we require neither words nor quotations of Scripture to prove the sinlessness of infants, so far as their conduct in life is concerned; this life they spend, such is the recency of their birth, within their very selves, since it escapes the cognizance of human perception, which has no data or support whereon to sustain any controversy on the subject.
54. Anon., Epistle To Diognetus, 5.4-5.9



Subjects of this text:

subject book bibliographic info
abraham Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 95
acts of the apostles, familiar and foreign Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
acts of the apostles, godfearers Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
acts of the apostles, jews and greeks Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
acts of the apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
adam McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
alexandria (egypt) Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 230
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
ambrosiaster Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
ancestry, common descent Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 10
ancestry Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 10
antioch Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
antipas Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
apocalypse, the Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 200
apocrypha Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 83
aristobulus, allegorical exegesis of ot Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
aristobulus, paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
asia minor, christianity in Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
audience, location of Hockey, The Role of Emotion in 1 Peter (2019) 47, 48
audience, social make-up of Hockey, The Role of Emotion in 1 Peter (2019) 48
augustines works, c. fort. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
augustines works, corrept. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
augustines works, exp. quaest. rom. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
augustines works, lib. arb. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
augustines works, simpl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 262, 292
augustines works, spir. et litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
capitalization on imperial cult, conclusions on Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 200
chosen sojourners Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
christian, letter Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 52, 54, 57
christian Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 52, 56, 260
christian citizenship Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
christianity, brotherhood in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 432
christianity, unpopularity with contemporaries Esler, The Early Christian World (2000) 815
church Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 97
church at rome Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1771
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
citizenship Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
colonia caesarea Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
compulsion vs. freedom Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
conversion Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 97
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262, 292
decius, persecution by Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
demetrius, chronographer, hellenistic historiography Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
demetrius, chronographer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
denouncement Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
determinism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179, 608
didache Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 95, 96, 97
diocletian Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
disposition Hockey, The Role of Emotion in 1 Peter (2019) 129
distress Hockey, The Role of Emotion in 1 Peter (2019) 129
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 262, 292
elder), paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
elder) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 145, 262, 292
emotion, anglo-american biases towards Hockey, The Role of Emotion in 1 Peter (2019) 48
emotion, cultural construction of Hockey, The Role of Emotion in 1 Peter (2019) 48
emotional scenarios, (proto)typical Hockey, The Role of Emotion in 1 Peter (2019) 48
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
ephesians Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
epistolography Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
evil will, in romans Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 292
evil will, stoic non-free free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
evil will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
ezekiel, tragedian, paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
ezekiel, tragedian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
faith/belief, as gods gift Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
faith/belief, initial faith Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
faith/belief, initium fidei Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 145, 292
fate/fatalism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
foreknowledge, causative/non-causative Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
foreknowledge Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 145, 262, 292
fortunatus the manichaean Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 145, 262, 292
galatian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
genos Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 234, 251
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
geography Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 230
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
god, as father Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 10
godfearers Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
gospels McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 145
gratia fidei/grace of faith, irresistible Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
greek paideia, jewish use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
guilt, and reatus, sin nature/propensity/principle Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
guilt, and reatus, traduce peccati Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
homer, model for hellenistic jews Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
homer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 68
idol meat Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 200
ignatios of antioch Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
imago dei/image of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
irenaeus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 292
isaac Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 95
jacob Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 95
jerome Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
jerusalem, in christian thought Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 230
joy, contextualisation of Hockey, The Role of Emotion in 1 Peter (2019) 117
joy, enduring Hockey, The Role of Emotion in 1 Peter (2019) 129
joy, object of Hockey, The Role of Emotion in 1 Peter (2019) 117
joy, subject of Hockey, The Role of Emotion in 1 Peter (2019) 117
joy Hockey, The Role of Emotion in 1 Peter (2019) 117, 129
judaism, acceptance of hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
judaism and hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
justin martyr Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
kinship Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 10
lactantius Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 83
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
letter to diognetus Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
light McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
martyrdom Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 83; Esler, The Early Christian World (2000) 815
martyrdom of polycarp Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
mass of clay, massa damnatum Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
mass of clay, massa peccati Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
mass of clay, massa perditionis Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
mediation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
metaphor, cluster Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 260
middle platonism McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
moses Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 95
neoplatonism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 262
new testament Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
pantainos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
patriarchs Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
paul, allegory use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
paul, aristobulus comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
paul, death of Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
pauline tradition Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
persecution, of believer Hockey, The Role of Emotion in 1 Peter (2019) 129
peter, first Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
philo of alexandria Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 97; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
piyyut, polycarp, epistle of Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
plato, aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
plato Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
pliny- trajan correspondence Moss, Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions (2012) 50
pliny Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 432
pliny the younger Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
plotinus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
pontus and bithynia Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
predestination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 262, 292
predetermination, πρωοριζω/proorizo Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 262
prophets Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 40; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
providence, stoic type Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
providence of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
pythagoras, pythagorean, neopythagoean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
reatus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
regula fidei Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
resistance, of christians Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 200
responses to imperial cults, revelation, book of Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 200
rhetoric Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 68
roman, context Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1771
roman empire, unity of the Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
roman empire Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
roman empire as a unit Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 262, 292
school Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
scriptures, jewish Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 40
simplicianus, bishop Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
sin, hereditary transmission Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
sojourning Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 230
sovereignty of god, judaeo-christian view Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55
sovereignty of god Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 55, 262
stranger Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 96
suffering, of the believer Hockey, The Role of Emotion in 1 Peter (2019) 129
symbolic universe, see worldview, of emotional directives Hockey, The Role of Emotion in 1 Peter (2019) 129
tertullian Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 83; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 178
the beginning' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 20
the will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145, 292
theodicy Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
theodotus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, diaspora consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, hellenistic jews comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, homeland Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
tichonius tychonius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 145
timothy, circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 608
timothy Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
trajan Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 181
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
victorinus, gaius marius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 262
virgin/virginity Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 292
women, and christianity Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 40
women Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 52
worldview Hockey, The Role of Emotion in 1 Peter (2019) 129