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Tiresias: The Ancient Mediterranean Religions Source Database



8233
New Testament, 1 Peter, 2.22


ὃςἁμαρτίαν οὐκ ἐποίησεν οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ·who did not sin, "neither was deceit found in his mouth.


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

26 results
1. Hebrew Bible, Deuteronomy, 13.1-13.2 (9th cent. BCE - 3rd cent. BCE)

13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder,"
2. Hebrew Bible, Genesis, 6.1-6.2 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose."
3. Hebrew Bible, Joel, 2.28 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, 2 Kings, 2.16 (8th cent. BCE - 5th cent. BCE)

2.16. וַיֹּאמְרוּ אֵלָיו הִנֵּה־נָא יֵשׁ־אֶת־עֲבָדֶיךָ חֲמִשִּׁים אֲנָשִׁים בְּנֵי־חַיִל יֵלְכוּ נָא וִיבַקְשׁוּ אֶת־אֲדֹנֶיךָ פֶּן־נְשָׂאוֹ רוּחַ יְהוָה וַיַּשְׁלִכֵהוּ בְּאַחַד הֶהָרִים אוֹ בְּאַחַת הגיאות [הַגֵּאָיוֹת] וַיֹּאמֶר לֹא תִשְׁלָחוּ׃ 2.16. And they said unto him: ‘Behold now, there are with thy servants fifty strong men; let them go, we pray thee, and seek thy master; lest peradventure the spirit of the LORD hath taken him up, and cast him upon some mountain, or into some valley.’ And he said: ‘Ye shall not send.’"
5. Hebrew Bible, Isaiah, 53.4-53.12 (8th cent. BCE - 5th cent. BCE)

53.4. אָכֵן חֳלָיֵנוּ הוּא נָשָׂא וּמַכְאֹבֵינוּ סְבָלָם וַאֲנַחְנוּ חֲשַׁבְנֻהוּ נָגוּעַ מֻכֵּה אֱלֹהִים וּמְעֻנֶּה׃ 53.5. וְהוּא מְחֹלָל מִפְּשָׁעֵנוּ מְדֻכָּא מֵעֲוֺנֹתֵינוּ מוּסַר שְׁלוֹמֵנוּ עָלָיו וּבַחֲבֻרָתוֹ נִרְפָּא־לָנוּ׃ 53.6. כֻּלָּנוּ כַּצֹּאן תָּעִינוּ אִישׁ לְדַרְכּוֹ פָּנִינוּ וַיהוָה הִפְגִּיעַ בּוֹ אֵת עֲוֺן כֻּלָּנוּ׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.8. מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 53.11. מֵעֲמַל נַפְשׁוֹ יִרְאֶה יִשְׂבָּע בְּדַעְתּוֹ יַצְדִּיק צַדִּיק עַבְדִּי לָרַבִּים וַעֲוֺנֹתָם הוּא יִסְבֹּל׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 53.4. Surely our diseases he did bear, and our pains he carried; Whereas we did esteem him stricken, Smitten of God, and afflicted." 53.5. But he was wounded because of our transgressions, He was crushed because of our iniquities: The chastisement of our welfare was upon him, And with his stripes we were healed." 53.6. All we like sheep did go astray, We turned every one to his own way; And the LORD hath made to light on him The iniquity of us all." 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth." 53.8. By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due." 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.’" 53.10. Yet it pleased the LORD to crush him by disease; To see if his soul would offer itself in restitution, That he might see his seed, prolong his days, And that the purpose of the LORD might prosper by his hand:" 53.11. of the travail of his soul he shall see to the full, even My servant, Who by his knowledge did justify the Righteous One to the many, And their iniquities he did bear." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors."
6. Hebrew Bible, Ezekiel, 11.24, 28.15 (6th cent. BCE - 5th cent. BCE)

11.24. וְרוּחַ נְשָׂאַתְנִי וַתְּבִיאֵנִי כַשְׂדִּימָה אֶל־הַגּוֹלָה בַּמַּרְאֶה בְּרוּחַ אֱלֹהִים וַיַּעַל מֵעָלַי הַמַּרְאֶה אֲשֶׁר רָאִיתִי׃ 28.15. תָּמִים אַתָּה בִּדְרָכֶיךָ מִיּוֹם הִבָּרְאָךְ עַד־נִמְצָא עַוְלָתָה בָּךְ׃ 11.24. And a spirit lifted me up, and brought me in the vision by the spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from Me." 28.15. Thou wast perfect in thy ways from the day that thou wast created, till unrighteousness was found in thee."
7. Anon., 1 Enoch, 6.6-6.11, 7.1-7.2, 97.8-97.9, 98.11, 102.9-102.10, 103.15 (3rd cent. BCE - 2nd cent. BCE)

6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 6.8. Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens. 7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 7.2. and enchantments, and the cutting of roots, and made them acquainted with plants. And they 97.8. Woe to you who acquire silver and gold in unrighteousness and say: ' We have become rich with riches and have possessions; And have acquired everything we have desired. 97.9. And now let us do what we purposed: For we have gathered silver 98.11. Woe to you, ye obstinate of heart, who work wickedness and eat blood: Whence have ye good things to eat and to drink and to be filled From all the good things which the Lord the Most High has placed in abundance on the earth; therefore ye shall have no peace. 102.9. I tell you, ye sinners, ye are content to eat and drink, and rob and sin, and strip men naked, and 103.15. And they helped those who robbed us and devoured us and those who made us few; and they concealed their oppression, and they did not remove from us the yoke of those that devoured us and dispersed us and murdered us, and they concealed their murder, and remembered not that they had lifted up their hands against us.
8. Ignatius, To The Philadelphians, 8.1-8.2 (1st cent. CE - 2nd cent. CE)

8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers.
9. Ignatius, To The Philadelphians, 8.1-8.2 (1st cent. CE - 2nd cent. CE)

8.1. I therefore did my own part, as a man composed unto union. But where there is division and anger, there God abideth not. Now the Lord forgiveth all men when they repent, if repenting they return to the unity of God and to the council of the bishop. I have faith in the grace of Jesus Christ, who shall strike off every fetter from you; 8.2. and I entreat you, Do ye nothing in a spirit of factiousness but after the teaching of Christ. For I heard certain persons saying, If I find it not in the charters, I believe it not in the Gospel. And when I said to them, It is written, they answered me That is the question. But as for me, my charter is Jesus Christ, the inviolable charter is His cross and His death and His resurrection, and faith through Him; wherein I desire to be justified through your prayers.
10. New Testament, 1 Peter, 1.3, 1.8, 1.11, 1.19-1.20, 2.4, 2.7, 2.9, 2.11-2.12, 2.15, 2.20-2.21, 2.23-2.25, 3.1-3.2, 3.6, 3.13-3.18, 3.20-3.22, 4.1, 4.3-4.4, 4.12-4.16, 5.1 (1st cent. CE - 1st cent. CE)

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 1.8. 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 -- 1.11. 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. 1.19. but with precious blood, as of a lamb without spot, the blood of Christ; 1.20. who was foreknown indeed before the foundation of the world, but was revealed at the end of times for your sake 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 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: 2.11. 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. 2.15. For this is the will of God, that by well-doing you should put to silence the ignorance of foolish men: 2.20. For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is commendable with God. 2.21. For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow his steps 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; 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 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; 3.2. seeing your pure behavior in fear. 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. 3.13. Now who is he who will harm you, if you become imitators of that which is good? 3.14. But even if you should suffer for righteousness' sake, you are blessed. "Don't fear what they fear, neither be troubled. 3.15. But sanctify the Lord God in your hearts; and always be ready to give an answer to everyone who asks you a reason concerning the hope that is in you, with humility and fear: 3.16. having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ. 3.17. For it is better, if the will of God should so will, that you suffer for doing well than for doing evil. 3.18. Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God; being put to death in the flesh, but made alive in the spirit; 3.20. who before were disobedient, when the longsuffering of God waited patiently in the days of Noah, while the ark was being built. In it, few, that is, eight souls, were saved through water. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ 3.22. who is at the right hand of God, having gone into heaven, angels and authorities and powers being made subject to him. 4.1. Forasmuch then as Christ suffered for us in the flesh, arm yourselves also with the same mind; for he who has suffered in the flesh has ceased from sin; 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: 4.12. 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. 5.1. I exhort the elders among you, as a fellow elder, and a witness of the sufferings of Christ, and who will also share in the glory that will be revealed.
11. New Testament, 1 Corinthians, 9.1, 10.6, 10.10, 15.3-15.8 (1st cent. CE - 1st cent. CE)

9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also.
12. New Testament, 2 Corinthians, 5.21, 12.2, 12.7-12.10 (1st cent. CE - 1st cent. CE)

13. New Testament, Acts, 2.17, 8.26-8.40 (1st cent. CE - 2nd cent. CE)

2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea.
14. New Testament, Apocalypse, 2.14, 3.4, 7.14, 14.1-14.2 (1st cent. CE - 1st cent. CE)

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. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 14.1. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads. 14.2. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps.
15. New Testament, James, 1.4, 1.7 (1st cent. CE - 1st cent. CE)

1.4. Let patience have its perfect work, that you may be perfect and complete, lacking in nothing. 1.7. For let that man not think that he will receive anything from the Lord.
16. New Testament, Jude, 23-24, 3, 8, 14 (1st cent. CE - 1st cent. CE)

17. New Testament, Colossians, 1.22, 2.18 (1st cent. CE - 1st cent. CE)

1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind
18. New Testament, Ephesians, 1.4 (1st cent. CE - 1st cent. CE)

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;
19. New Testament, Hebrews, 4.15, 7.26, 9.28 (1st cent. CE - 1st cent. CE)

4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
20. New Testament, Romans, 8.15, 8.29, 10.16 (1st cent. CE - 1st cent. CE)

8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report?
21. New Testament, John, 1.29, 8.38, 8.46, 12.38, 20.14-20.17, 20.19-20.29 (1st cent. CE - 1st cent. CE)

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! 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. 8.46. Which of you convicts me of sin? If I tell the truth, why do you not believe me? 12.38. that the word of Isaiah the prophet might be fulfilled, which he spoke, "Lord, who has believed our report? To whom has the arm of the Lord been revealed? 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 20.24. But Thomas, one of the twelve, called Didymus, wasn't with them when Jesus came. 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 20.26. After eight days again his disciples were inside, and Thomas was with them. Jesus came, the doors being locked, and stood in the midst, and said, "Peace be to you. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 20.28. Thomas answered him, "My Lord and my God! 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
22. New Testament, Luke, 1.35, 4.40-4.41, 10.20, 10.29, 11.2, 22.29 (1st cent. CE - 1st cent. CE)

1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 22.29. I confer on you a kingdom, even as my Father conferred on me
23. New Testament, Mark, 1.32-1.34, 10.45, 14.49 (1st cent. CE - 1st cent. CE)

1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 14.49. I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled.
24. New Testament, Matthew, 1.18, 3.17, 6.9, 8.16-8.17, 11.27, 18.35, 20.28, 27.12 (1st cent. CE - 1st cent. CE)

1.18. Now the birth of Jesus Christ was like this; for after his mother, Mary, was engaged to Joseph, before they came together, she was found pregt by the Holy Spirit. 3.17. Behold, a voice out of the heavens said, "This is my beloved Son, with whom I am well pleased. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 8.16. When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick; 8.17. that it might be fulfilled which was spoken through Isaiah the prophet, saying: "He took our infirmities, and bore our diseases. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 27.12. When he was accused by the chief priests and elders, he answered nothing.
25. Hermas, Mandates, 9.6 (2nd cent. CE - 2nd cent. CE)

26. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE)

15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15a. bI can engage in intercourse several times without blood.In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. bOr, perhapsa person who can act like bShmuel is not commonand the ihalakhais not concerned with this case. bHe said to them:One like bShmuel is not common, and we are concerned that she may have conceived in a bath.Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? bDidn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize?The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if binitially,when released from the male, bit was shot as an arrow,it can balsofertilize a woman at a later moment.,With regard to the fate of ben Zoma, bthe Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before himto honor him, as he was deep in thought. Rabbi Yehoshua bsaid to him: From wheredo you come band where are you going, ben Zoma,i.e., what is on your mind? bHe said to him:In my thoughts bI was looking uponthe act of Creation, at the gap bbetween the upper waters and the lower waters, as there is onlythe breadth of ba mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters”(Genesis 1:2), blike a dove hovering over its young without touchingthem. bRabbi Yehoshua said to his studentswho had overheard this exchange: bBen Zoma is still outside;he has not yet achieved full understanding of these matters.,The Gemara explains: bNow,this verse: b“And the spirit of God hovered over the face of the waters,” when wasit stated? bOn the first day,whereas bthe divisionof the waters boccurred on the second day, as it is written: “And let it divide the waters from the waters”(Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: bAnd how much,in fact, is the gap between them? bRav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Likethe gap between bthe boards of a bridge. Mar Zutra, and some sayit was bRav Asi, said: Like two robes spread one over the other,with a slight gap in between. bAnd some said: Like two cups placed one upon the other. /b,§ The Gemara stated earlier that iAḥerchopped down the saplings,becoming a heretic. bWith regard to him, the verse states: “Do not let your mouth bring your flesh into guilt”(Ecclesiastes 5:5). The Gemara poses a question: bWhat wasit that led him to heresy? bHe sawthe angel bMitatron, who was granted permission to sit and write the meritsof bIsrael. He said:There is ba traditionthat in the world babove there is no sitting; no competition; noturning one’s bback before Him,i.e., all face the Divine Presence; band no lethargy.Seeing that someone other than God was seated above, bhe said: Perhaps,the Gemara here interjects, bHeaven forbid, there are two authorities,and there is another source of power in control of the world in addition to God. Such thoughts led iAḥerto heresy.,The Gemara relates: bThey removed Mitatronfrom his place in heaven band smote himwith bsixty rods [ ipulsei /i] of fire,so that others would not make mistake that iAḥermade. bThey saidto the angel: bWhat is the reasonthat bwhen you sawElisha ben Avuya byou did not stand before him?Despite this conduct, since Mitatron was personally involved, he bwas granted permission to erase the merits of iAḥer /iand cause him to stumble in any manner. bA Divine Voice went forth saying: “Return, rebellious children”(Jeremiah 3:22), bapart from iAḥer /i. /b,Upon hearing this, Elisha ben Avuya bsaid: Since that man,meaning himself, bhas been banished from that world, let him go out and enjoy this world. iAḥerwent astray. He wentand bfound a prostituteand bsolicited herfor intercourse. bShe said to him: Andare byou not Elisha ben Avuya?Shall a person of your stature perform such an act? bHe uprooted a radish from a patchof radishes bon Shabbat and gave it to her,to demonstrate that he no longer observed the Torah. The prostitute bsaid: He is otherthan he was. He is not the same Elisha ben Avuya, he is iAḥer /i, other.,The Gemara relates: iAḥerasked Rabbi Meira question, bafter he had gone astray. He said to him: What isthe meaning of that bwhich is written: “God has made even the one as well as the other”(Ecclesiastes 7:14)? Rabbi Meir bsaid to him: Everything that the Holy One, Blessed be He, created, He createda similar creation bcorresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b, iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, butexplained the verse as follows: Everything has its opposite: bHe created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and everyperson bhas two portions, one in the Garden of Eden and one in Gehenna.If he bmeritsit, by becoming brighteous, he takes his portion and the portion of hiswicked bcolleague in the Garden of Eden;if he is found bculpableby becoming bwicked, he takes his portion and the portion of his colleague in Gehenna. /b, bRav Mesharshiyya said: What is the versefrom which it is derived? bWith regard to the righteous, it is stated: “Therefore in their land they shall possess double”(Isaiah 61:7); whereas bwith regard to the wicked, it is stated: “And destroy them with double destruction”(Jeremiah 17:18); therefore, each receives a double portion.,iAḥerasked Rabbi Meiranother question, again bafter he had gone astray. What isthe meaning of that bwhich is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold”(Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. bHe said to him:This is referring to bwords of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, buttaught as follows: bJust as golden vessels and glass vessels have a remedy even when they have broken,as they can be melted down and made into new vessels, bso too a Torah scholar, although he has transgressed, has a remedy.Rabbi Meir bsaid to him:If so, byou too, returnfrom your ways. bHe said to him: I have already heardthe following declaration bbehind thedividing bcurtain,which conceals God from the world: b“Return, rebellious children,”(Jeremiah 3:22) bapart from iAḥer /i. /b,The Gemara cites a related story: bThe Sages taught: There was once an incident involving iAḥer /i, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him.After a while, iAḥer bsaid to him: Meir, turn back, for I have already estimatedand measured baccording to the steps of my horsethat bthe Shabbat boundary ends here,and you may therefore venture no further. Rabbi Meir bsaid to him: You, too, returnto the correct path. bHe said to him: But have I not already told youthat bI have already heard behind thedividing bcurtain: “Return, rebellious children,” apart from iAḥer /i? /b,Nevertheless, Rabbi Meir btook hold of himand bbrought him to the study hall. iAḥer bsaid to a child,by way of divination: bRecite your versethat you studied today bto me. He recitedthe following verse bto him: “There is no peace, said the Lord, concerning the wicked”(Isaiah 48:22). bHe brought him to another study hall. iAḥer bsaid to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me”(Jeremiah 2:22). bHe brought him to another study hall. iAḥer bsaid to /b


Subjects of this text:

subject book bibliographic info
1, peter Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 36
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
afterlife, reward Stuckenbruck, 1 Enoch 91-108 (2007) 511
allegiance Hockey, The Role of Emotion in 1 Peter (2019) 161, 162, 166
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
atonement Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
baptism Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 258; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
behaviour, doing good Hockey, The Role of Emotion in 1 Peter (2019) 149, 161, 163, 164, 166
behaviour, of believers Hockey, The Role of Emotion in 1 Peter (2019) 149
belief, believer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
christ, mind of Hockey, The Role of Emotion in 1 Peter (2019) 149
christ, value of Hockey, The Role of Emotion in 1 Peter (2019) 166
coherence, as criterion for belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
colossians, letter to Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
confidence Hockey, The Role of Emotion in 1 Peter (2019) 165
conversion Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 258
cross Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
darkness, sheol Stuckenbruck, 1 Enoch 91-108 (2007) 511
demon, demoniac, demons Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
disciple, philip the evangelist Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
dubis, mark Hockey, The Role of Emotion in 1 Peter (2019) 146, 149
education Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
endurance Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 36
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
eschatology/eschatological Hockey, The Role of Emotion in 1 Peter (2019) 146
ethiopia, cush Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
eunuch Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
exegesis, exegetical, interpretation of scripture Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
faith Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 36
father, child relationship Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
father Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
fatigue, editorial, and theology Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 178
fatigue, editorial, as social reform Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 183
first clement, use of romans Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 108
forgiveness Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
fulfillment Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
god, consciousness of Hockey, The Role of Emotion in 1 Peter (2019) 161, 165
god, kingdom of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
god, relationship to Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
god, will of Hockey, The Role of Emotion in 1 Peter (2019) 163; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
goods, benefit Hockey, The Role of Emotion in 1 Peter (2019) 166
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
gospel, synoptic Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
holiness, holy spirit Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
identity of jesus christ in pre-existence, earthly life, death, risen and exalted life Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
jesus, as a healer Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
jesus, relationship of to god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
jesus (figure of) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
joy Hockey, The Role of Emotion in 1 Peter (2019) 142
jude, letter of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
lamb Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
life / afterlife, earthly Stuckenbruck, 1 Enoch 91-108 (2007) 511
lords prayer, address of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
lords prayer, addressee of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
lords prayer, gift of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
lords prayer, prayerer of the Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
maccabean, maccabees Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
maria magdalena Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
noah Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 258
other, the, conversion of Hockey, The Role of Emotion in 1 Peter (2019) 164, 165
other, the, detachment from Hockey, The Role of Emotion in 1 Peter (2019) 165, 166
paradidonai Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
passion narrative Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
persecution, of believer Hockey, The Role of Emotion in 1 Peter (2019) 142, 166
persecution, rejection, death vii, suffering, vicarious vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
persecution Stuckenbruck, 1 Enoch 91-108 (2007) 511
petitions of the lords prayer Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
polycarp, use of 1 peter Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 107
prayer Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
prophecy, israelite Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
prophecy, scriptural, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
providence Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
resurrection belief, complex basis of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
revelation Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
rhetoric, chiasmus Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
rhetoric, narrative Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
salvation Hockey, The Role of Emotion in 1 Peter (2019) 163, 164, 165, 166; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
sarah Marcar, Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation (2022) 258
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
scroll Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
sheol Stuckenbruck, 1 Enoch 91-108 (2007) 511
shepherd of hermas, use of james Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 107
sin Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
son, of god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
spirit, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
spirit, holy Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 219
suffering' Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 36
suffering, and sin Hockey, The Role of Emotion in 1 Peter (2019) 166
suffering, and the good Hockey, The Role of Emotion in 1 Peter (2019) 161, 162, 163, 164, 165, 166
suffering, characteristics Hockey, The Role of Emotion in 1 Peter (2019) 146, 149
suffering, for others Hockey, The Role of Emotion in 1 Peter (2019) 161, 162, 163, 164, 165, 166
suffering, imitation Hockey, The Role of Emotion in 1 Peter (2019) 149, 161, 162, 163
suffering, messianic woes Hockey, The Role of Emotion in 1 Peter (2019) 146
suffering, mystical union Hockey, The Role of Emotion in 1 Peter (2019) 149
suffering, of christ Hockey, The Role of Emotion in 1 Peter (2019) 146, 161, 162, 163, 164, 165
suffering, of the believer Hockey, The Role of Emotion in 1 Peter (2019) 146, 161, 164, 166
suffering, participation in christ's" Hockey, The Role of Emotion in 1 Peter (2019) 149, 163, 164, 165
suffering, witness of Hockey, The Role of Emotion in 1 Peter (2019) 161
suffering Hockey, The Role of Emotion in 1 Peter (2019) 142, 146, 149, 161, 162, 163, 164, 165, 166
suffering servant, servant song Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
therapeutic trust, thomas, doubt of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 105
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
transportation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
tribulation Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
two powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
unclean spirits Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 205
universalism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 137
value system Hockey, The Role of Emotion in 1 Peter (2019) 161, 164
wealth/prosperity Stuckenbruck, 1 Enoch 91-108 (2007) 511
worldview Hockey, The Role of Emotion in 1 Peter (2019) 164, 166