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Tiresias: The Ancient Mediterranean Religions Source Database



8233
New Testament, 1 Peter, 5.8-5.9


Νήψατε, γρηγορήσατε. ὁ ἀντίδικος ὑμῶν διάβολος ὡς λέων ὠρυόμενος περιπατεῖ ζητῶν καταπιεῖν·Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour.


ᾧ ἀντίστητε στερεοὶ τῇ πίστει, εἰδότες τὰ αὐτὰ τῶν παθημάτων τῇ ἐν τῷ κόσμῳ ὑμῶν ἀδελφότητι ἐπιτελεῖσθαι.Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings.


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

28 results
1. Hebrew Bible, Esther, 4.17, 14.3 (9th cent. BCE - 3rd cent. BCE)

4.17. וַיַּעֲבֹר מָרְדֳּכָי וַיַּעַשׂ כְּכֹל אֲשֶׁר־צִוְּתָה עָלָיו אֶסְתֵּר׃ 4.17. So Mordecai went his way, and did according to all that Esther had commanded him."
2. Hebrew Bible, Psalms, 7.2, 22.21 (9th cent. BCE - 3rd cent. BCE)

7.2. יְהוָה אֱלֹהַי בְּךָ חָסִיתִי הוֹשִׁיעֵנִי מִכָּל־רֹדְפַי וְהַצִּילֵנִי׃ 22.21. הַצִּילָה מֵחֶרֶב נַפְשִׁי מִיַּד־כֶּלֶב יְחִידָתִי׃ 7.2. O LORD my God, in Thee have I taken refuge; Save me from all them that pursue me, and deliver me;" 22.21. Deliver my soul from the sword; mine only one from the power of the dog."
3. Josephus Flavius, Jewish Antiquities, 13.66-13.67 (1st cent. CE - 1st cent. CE)

13.66. where I found that the greatest part of your people had temples in an improper manner, and that on this account they bare ill-will one against another, which happens to the Egyptians by reason of the multitude of their temples, and the difference of opinions about divine worship. Now I found a very fit place in a castle that hath its name from the country Diana; this place is full of materials of several sorts, and replenished with sacred animals; 13.67. I desire therefore that you will grant me leave to purge this holy place, which belongs to no master, and is fallen down, and to build there a temple to Almighty God, after the pattern of that in Jerusalem, and of the same dimensions, that may be for the benefit of thyself, and thy wife and children, that those Jews which dwell in Egypt may have a place whither they may come and meet together in mutual harmony one with another, and he subservient to thy advantages;
4. New Testament, 1 John, 5.4 (1st cent. CE - 1st cent. CE)

5.4. For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith.
5. New Testament, 1 Peter, 1.4-1.8, 2.12, 2.15, 2.23, 2.25, 3.1, 3.9, 3.13-3.14, 3.16, 4.12, 4.14, 4.16, 4.19, 5.6, 5.9-5.11, 5.13 (1st cent. CE - 1st cent. CE)

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 -- 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: 2.23. 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; 3.9. 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. 3.13. 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. 3.16. 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. 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. 4.14. 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. 4.16. But if one of you suffers for being a Christian, let him not be ashamed; but let him glorify God in this matter. 4.19. 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. 5.6. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings. 5.10. But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you. 5.11. To him be the glory and the power forever and ever. Amen. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son.
6. New Testament, 1 Corinthians, 4.1-4.2, 4.6-4.13, 4.16-4.17, 5.5, 7.5, 10.20, 15.20, 15.52-15.57 (1st cent. CE - 1st cent. CE)

4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 4.6. Now these things, brothers, I have in a figure transferred tomyself and Apollos for your sakes, that in us you might learn not tothink beyond the things which are written, that none of you be puffedup against one another. 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? 4.8. You are already filled. Youhave already become rich. You have come to reign without us. Yes, and Iwish that you did reign, that we also might reign with you. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
7. New Testament, 1 Thessalonians, 2.18, 4.16-4.17, 5.10 (1st cent. CE - 1st cent. CE)

2.18. because we wanted to come to you -- indeed, I, Paul, once and again -- but Satan hindered us. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
8. New Testament, 2 Corinthians, 2.11, 4.14, 5.8, 8.9, 10.4, 12.7 (1st cent. CE - 1st cent. CE)

9. New Testament, 2 Thessalonians, 1.4-1.7, 1.11-1.12, 2.9, 2.11, 2.15 (1st cent. CE - 1st cent. CE)

1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 1.12. that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders 2.11. Because of this, God sends them a working of error, that they should believe a lie; 2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.
10. New Testament, 2 Timothy, 2.12, 3.10-3.14, 4.7-4.8, 4.17 (1st cent. CE - 1st cent. CE)

2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me. 3.12. Yes, and all who desire to live godly in Christ Jesus will suffer persecution. 3.13. But evil men and impostors will grow worse and worse, deceiving and being deceived. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing. 4.17. But the Lord stood by me, and strengthened me, that through me the message might be fully proclaimed, and that all the Gentiles might hear; and I was delivered out of the mouth of the lion.
11. New Testament, Apocalypse, 1.5, 2.2, 2.10, 2.13, 2.19, 3.8, 12.13-12.17, 14.1-14.5, 19.11, 20.4, 21.1-21.5, 21.8 (1st cent. CE - 1st cent. CE)

1.5. and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood; 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. 2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 2.13. I know your works and where you dwell, where Satan's throne is. You hold firmly to my name, and didn't deny my faith in the days of Antipas my witness, my faithful one, who was killed among you, where Satan dwells. 2.19. I know your works, your love, faith, service, patient endurance, and that your last works are more than the first. 3.8. I know your works (behold, I have set before you an open door, which no one can shut), that you have a little power, and kept my word, and didn't deny my name. 12.13. When the dragon saw that he was thrown down to the earth, he persecuted the woman who gave birth to the male child. 12.14. Two wings of the great eagle were given to the woman, that she might fly into the wilderness to her place, so that she might be nourished for a time, and times, and half a time, from the face of the serpent. 12.15. The serpent spewed water out of his mouth after the woman like a river, that he might cause her to be carried away by the stream. 12.16. The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. 12.17. The dragon grew angry with the woman, and went away to make war with the rest of her seed, who keep God's commandments and hold Jesus' testimony. 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. 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 14.5. In their mouth was found no lie, for they are blameless. 19.11. I saw the heaven opened, and behold, a white horse, and he who sat on it is called Faithful and True. In righteousness he judges and makes war. 20.4. I saw thrones, and they sat on them, and judgment was given to them. I saw the souls of those who had been beheaded for the testimony of Jesus, and for the word of God, and such as didn't worship the beast nor his image, and didn't receive the mark on their forehead and on their hand. They lived, and reigned with Christ for the thousand years. 21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.4. He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. 21.5. He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.
12. New Testament, James, 4.7 (1st cent. CE - 1st cent. CE)

4.7. Be subject therefore to God. But resist the devil, and he will flee from you.
13. New Testament, Colossians, 1.3, 1.10-1.11, 1.13, 1.26-1.28, 3.4 (1st cent. CE - 1st cent. CE)

1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 3.4. When Christ, our life, is revealed, then you will also be revealed with him in glory.
14. New Testament, Ephesians, 1.18-1.22, 2.2, 5.5 (1st cent. CE - 1st cent. CE)

1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.
15. New Testament, Galatians, 3.26, 4.1-4.7, 5.1, 6.8 (1st cent. CE - 1st cent. CE)

3.26. For you are all sons ofGod, through faith in Christ Jesus. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life.
16. New Testament, Hebrews, 2.8, 2.14, 12.28 (1st cent. CE - 1st cent. CE)

2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe
17. New Testament, Philippians, 1.23, 3.21 (1st cent. CE - 1st cent. CE)

1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
18. New Testament, Romans, 2.7, 6.8, 6.23, 8.29-8.30, 8.32, 8.38, 13.11-13.14, 16.20 (1st cent. CE - 1st cent. CE)

2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 6.8. But if we died with Christ, we believe that we will also live with him; 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 13.11. Do this, knowing the time, that it is already time for you to awaken out of sleep, for salvation is now nearer to us than when we first believed. 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
19. New Testament, Titus, 2.13-2.14 (1st cent. CE - 1st cent. CE)

2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
20. New Testament, John, 16.21 (1st cent. CE - 1st cent. CE)

16.21. A woman, when she gives birth, has sorrow, because her time has come. But when she has delivered the child, she doesn't remember the anguish any more, for the joy that a human being is born into the world.
21. New Testament, Luke, 14.15-14.24 (1st cent. CE - 1st cent. CE)

14.15. When one of those who sat at the table with him heard these things, he said to him, "Blessed is he who will feast in the Kingdom of God! 14.16. But he said to him, "A certain man made a great supper, and he invited many people. 14.17. He sent out his servant at supper time to tell those who were invited, 'Come, for everything is ready now.' 14.18. They all as one began to make excuses. "The first said to him, 'I have bought a field, and I must go and see it. Please have me excused.' 14.19. Another said, 'I have bought five yoke of oxen, and I must go try them out. Please have me excused.' 14.20. Another said, 'I have married a wife, and therefore I can't come.' 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 14.24. For I tell you that none of those men who were invited will taste of my supper.'
22. New Testament, Matthew, 8.11, 13.37, 22.2-22.3, 22.7, 22.9, 22.11-22.14, 26.29, 26.41, 26.68, 26.75 (1st cent. CE - 1st cent. CE)

8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 13.37. He answered them, "He who sows the good seed is the Son of Man 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.68. saying, "Prophesy to us, you Christ! Who hit you? 26.75. Peter remembered the word which Jesus had said to him, "Before the cock crows, you will deny me three times." He went out and wept bitterly.
23. Hippolytus, On The Antichrist, 6 (2nd cent. CE - 3rd cent. CE)

24. Irenaeus, Refutation of All Heresies, 1.30.3-1.30.5, 1.30.8 (2nd cent. CE - 3rd cent. CE)

25. Lucian, The Lover of Lies, 31 (2nd cent. CE - 2nd cent. CE)

26. Origen, Commentary On Matthew, 10.2, 10.8 (3rd cent. CE - 3rd cent. CE)

10.2. After these things He answered and said to them, He that sows the good seed is the Son of man. Matthew 13:37 Though we have already, in previous sections, according to our ability discussed these matters, none the less shall we now say what is in harmony with them, even if there is reasonable ground for another explanation. And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God, John 1:2 so that wholesome words about anything are children of the kingdom. But while men are asleep who do not act according to the command of Jesus, Watch and pray that you enter not into temptation, Matthew 26:41 the devil on the watch sows what are called tares - that is, evil opinions - over and among what are called by some natural conceptions, even the good seeds which are from the Word. And according to this the whole world might be called a field, and not the Church of God only, for in the whole world the Son of man sowed the good seed, but the wicked one tares - that is, evil words - which, springing from wickedness, are children of the evil one. And at the end of things, which is called the consummation of the age, there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from all the kingdom of Christ all things that cause a stumbling-block to souls and reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the gnashing of teeth. Matthew 13:42 Wherefore, also, in the Psalms it is said, They gnashed upon me with their teeth. Then above all shall the righteous shine, no longer differently as at the first, but all as one sun in the kingdom of their Father. Matthew 13:43 Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, Then shall the righteous shine as the sun in the kingdom of their Father, the Saviour adds, He that has ears to hear, let him hear, Matthew 13:43 thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar, that even the things connected with the interpretation of the parable stand in need of explanation. 10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls.
27. Origen, Against Celsus, 6.30-6.32 (3rd cent. CE - 3rd cent. CE)

6.30. He next returns to the subject of the Seven ruling Demons, whose names are not found among Christians, but who, I think, are accepted by the Ophites. We found, indeed, that in the diagram, which on their account we procured a sight of, the same order was laid down as that which Celsus has given. Celsus says that the goat was shaped like a lion, not mentioning the name given him by those who are truly the most impious of individuals; whereas we discovered that He who is honoured in holy Scripture as the angel of the Creator is called by this accursed diagram Michael the Lion-like. Again, Celsus says that the second in order is a bull; whereas the diagram which we possessed made him to be Suriel, the bull-like. Further, Celsus termed the third an amphibious sort of animal, and one that hissed frightfully; while the diagram described the third as Raphael, the serpent-like. Moreover, Celsus asserted that the fourth had the form of an eagle; the diagram representing him as Gabriel, the eagle-like. Again, the fifth, according to Celsus, had the countece of a bear; and this, according to the diagram, was Thauthabaoth, the bear-like. Celsus continues his account, that the sixth was described as having the face of a dog; and him the diagram called Erataoth. The seventh, he adds, had the countece of an ass, and was named Thaphabaoth or Onoel; whereas we discovered that in the diagram he is called Onoel, or Thartharaoth, being somewhat asinine in appearance. We have thought it proper to be exact in stating these matters, that we might not appear to be ignorant of those things which Celsus professed to know, but that we Christians, knowing them better than he, may demonstrate that these are not the words of Christians, but of those who are altogether alienated from salvation, and who neither acknowledge Jesus as Saviour, nor God, nor Teacher, nor Son of God. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.32. The supposed great learning of Celsus, which is composed, however, rather of curious trifles and silly talk than anything else, has made us touch upon these topics, from a wish to show to every one who peruses his treatise and our reply, that we have no lack of information on those subjects, from which he takes occasion to calumniate the Christians, who neither are acquainted with, nor concern themselves about, such matters. For we, too, desired both to learn and set forth these things, in order that sorcerers might not, under pretext of knowing more than we, delude those who are easily carried away by the glitter of names. And I could have given many more illustrations to show that we are acquainted with the opinions of these deluders, and that we disown them, as being alien to ours, and impious, and not in harmony with the doctrines of true Christians, of which we are ready to make confession even to the death. It must be noticed, too, that those who have drawn up this array of fictions, have, from neither understanding magic, nor discriminating the meaning of holy Scripture, thrown everything into confusion; seeing that they have borrowed from magic the names of Ialdabaoth, and Astaph us, and Hor us, and from the Hebrew Scriptures him who is termed in Hebrew Iao or Jah, and Sabaoth, and Adon us, and Elo us. Now the names taken from the Scriptures are names of one and the same God; which, not being understood by the enemies of God, as even themselves acknowledge, led to their imagining that Iao was a different God, and Sabaoth another, and Adon us, whom the Scriptures term Adonai, a third besides, and that Elo us, whom the prophets name in Hebrew Eloi, was also different
28. Anon., History of The Monks In Egypt, 8.24, 8.26, 8.29



Subjects of this text:

subject book bibliographic info
acculturation Hockey, The Role of Emotion in 1 Peter (2019) 131
action-tendency, of distress Hockey, The Role of Emotion in 1 Peter (2019) 131
acts of apollonius satan Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
acts of justin and his companions satan Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
acts of phileas, devil Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
adam Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
alexandria Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
apocrypha Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 82
apollonius, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
apollonius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
appraisal, of distress Hockey, The Role of Emotion in 1 Peter (2019) 131
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
babylon Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 96
behaviour, of believers Hockey, The Role of Emotion in 1 Peter (2019) 131
bible, evagrius of pontus, on λύπη, intertwining biblical and philosophical language Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
bible/biblical Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
breastplate of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120
christian/christianity Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
copres Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
cosmic battle Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
cosmic conflict Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
creator archons, devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
creator archons, serpent Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
creator archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
death, of ialdabaoth/samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
demons Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
demons and food Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
devil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115, 120; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
devil greek martyr acts Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
dietary laws biblical Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
dietary laws demonological interpretation of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
dietary laws natural interpretation of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
distress, object of Hockey, The Role of Emotion in 1 Peter (2019) 130, 131
distress Hockey, The Role of Emotion in 1 Peter (2019) 130, 131
egyptian, (native) Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
egyptian, deities Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
erataoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115
evagrius of antioch Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
evagrius of pontus, godly or beneficial λύπη Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
evagrius of pontus, metaphorical lexica, development of Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
evagrius of pontus, on the vices in opposition to the virtues Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
evagrius of pontus, on λύπη, biblical and philosophical language, intertwining Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
evagrius of pontus, on λύπη Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115, 120
execution Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 96
exemplars of trust, paul as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
exhortation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 285
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
flute-players Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
food, impurity of and demonology Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
food, impurity of offered to idols Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
gabriel, demon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115
goals, personal Hockey, The Role of Emotion in 1 Peter (2019) 131
god, will of Hockey, The Role of Emotion in 1 Peter (2019) 130
greek Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
greek esther Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
harm Hockey, The Role of Emotion in 1 Peter (2019) 131
hasmonean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
help Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 285
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 518
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 115
ialdabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
idols/idolatry/idolatrous Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120
imitation, of paul Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115
jerusalem Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 96
jewish people Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 518
joseph & aseneth Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
judges Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
kellia Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
koinon (common) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
lion Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 115, 120
maccabees/maccabean Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
martyrdom cosmic battle Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
mary, gospel Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 82
michael, archangel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
michael, devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
military Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
miracles Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
nature, and impurity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
new thing, god as doing Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
onoel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
ophites, the diagram Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
opinion Hockey, The Role of Emotion in 1 Peter (2019) 131
origen, themes on heresy in the commentary on matthew Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 518, 519
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519
other, the, hostile Hockey, The Role of Emotion in 1 Peter (2019) 130, 131
pagans Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
patermuthius Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
patience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115, 120
persecution, of believer Hockey, The Role of Emotion in 1 Peter (2019) 130, 131
persecution of christians Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 96
perseverance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115
phileas, martyr Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
philosophy Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
polemic with jewish practices Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211
ponticianus Burton, Dionysus and Rome: Religion and Literature (2009) 99
popes (roman), stephanus i Dijkstra, The Early Reception and Appropriation of the Apostle Peter (60-800 CE): The Anchors of the Fisherman (2020) 82
power Hockey, The Role of Emotion in 1 Peter (2019) 131
prayer Piotrkowski, Priests in Exile: The History of the Temple of Onias and Its Community in the Hellenistic Period (2019) 303
pre-election Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
pruncius, see also sophia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
pseudo-andronicus Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 542
raphael , demon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
reading Burton, Dionysus and Rome: Religion and Literature (2009) 99
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
salvation Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183
samael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
satan Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 211; Cain, The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century (2016) 183; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120; Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
serpent, devil/in paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
serpent, raphael Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
shield of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 120
socrates Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 89
soul, world Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
spirit, cosmic/primordial/archontic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
stewardship Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115
structure (of hebrews, literary) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 285
suffering, of the believer Hockey, The Role of Emotion in 1 Peter (2019) 130
supersessionism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
suriel, demon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
thaphtabaoth/thartharaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
thautabaoth Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
theriomorphism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 110
valentinians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 519
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 115, 120
writing' Burton, Dionysus and Rome: Religion and Literature (2009) 99