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Tiresias: The Ancient Mediterranean Religions Source Database



8236
New Testament, 1 Timothy, 6.15


ἣν καιροῖς ἰδίοις δείξει ὁ μακάριος καὶ μόνος δυνάστης, ὁ βασιλεὺς τῶν βασιλευόντων καὶ κύριος τῶν κυριευόντωνwhich in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;


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

75 results
1. Theognis, Elegies, 146-148, 145 (6th cent. BCE - 5th cent. BCE)

2. Diogenes Sinopensis, Letters, 44 (5th cent. BCE - 4th cent. BCE)

3. Herodotus, Histories, 1.199 (5th cent. BCE - 5th cent. BCE)

1.199. The foulest Babylonian custom is that which compels every woman of the land to sit in the temple of Aphrodite and have intercourse with some stranger once in her life. Many women who are rich and proud and disdain to mingle with the rest, drive to the temple in covered carriages drawn by teams, and stand there with a great retinue of attendants. ,But most sit down in the sacred plot of Aphrodite, with crowns of cord on their heads; there is a great multitude of women coming and going; passages marked by line run every way through the crowd, by which the men pass and make their choice. ,Once a woman has taken her place there, she does not go away to her home before some stranger has cast money into her lap, and had intercourse with her outside the temple; but while he casts the money, he must say, “I invite you in the name of Mylitta” (that is the Assyrian name for Aphrodite). ,It does not matter what sum the money is; the woman will never refuse, for that would be a sin, the money being by this act made sacred. So she follows the first man who casts it and rejects no one. After their intercourse, having discharged her sacred duty to the goddess, she goes away to her home; and thereafter there is no bribe however great that will get her. ,So then the women that are fair and tall are soon free to depart, but the uncomely have long to wait because they cannot fulfill the law; for some of them remain for three years, or four. There is a custom like this in some parts of Cyprus .
4. Hippocrates, Letters, 17.8 (5th cent. BCE - 4th cent. BCE)

5. Isocrates, To Demonicus, 27-28, 5, 9, 16 (5th cent. BCE - 4th cent. BCE)

6. Plato, Euthyphro, None (5th cent. BCE - 4th cent. BCE)

12e. Euthyphro. This then is my opinion, Socrates, that the part of the right which has to do with attention to the gods constitutes piety and holiness, and that the remaining part of the right is that which has to do with the service of men. Socrates. I think you are correct, Euthyphro;
7. Xenophon, On Household Management, 1.9-1.10, 1.12 (5th cent. BCE - 4th cent. BCE)

1.9. And the same will hold good of sheep, will it not? if a man loses through ignorance of sheep farming, his sheep too will not be wealth to him? I think not. It seems, then, that your view is this: what is profitable is wealth, what is harmful is not wealth. Quite so. 1.10. That is to say, the same things are wealth and not wealth, according as one understands or does not understand how to use them. A flute, for example, is wealth to one who is competent to play it, but to an incompetent person it is no better than useless stones. True—unless he sells it. 1.12. Yes, commented Socrates , provided he knows how to sell; but again, in case he sells it for something he doesn’t know how to use, even then the sale doesn’t convert it into wealth, according to you. You imply, Socrates , that even money isn’t wealth to one who doesn’t know how to use it.
8. Crates, Letters, 15 (4th cent. BCE - 3rd cent. BCE)

9. Cicero, On The Ends of Good And Evil, 2.91 (2nd cent. BCE - 1st cent. BCE)

2.91. naturales divitias dixit parabiles esse, quod parvo esset natura contenta. Certe, nisi voluptatem tanti aestimaretis. Non minor, inquit, voluptas percipitur ex vilissimis rebus quam ex pretiosissimis. Hoc est non modo cor non habere, sed ne palatum quidem. qui enim voluptatem ipsam voluptates ipsas Non. contemnunt, iis iis V eis Non. is A 1 his A 2 BER illis N licet dicere se acupenserem maenae non anteponere. qui enim ... anteponere Non. p. 550 cui vero in voluptate summum bonum est, huic omnia sensu, non ratione sunt iudicanda, eaque dicenda optima, quae sint sunt BE suavissima. 2.91.  He said that natural wealth is easily won, because nature is satisfied with little. Undoubtedly, — if only you Epicureans did not value pleasure so highly. As much pleasure, he says, is derived from the cheapest things as from the most costly. Dear me, his palate must be as dull as his wits. Persons who despise pleasure in itself are at liberty to say that they value a sturgeon no higher than a sprat; but a man whose chief good consists in pleasure is bound to judge everything by sensation, not by reason, and to call those things the best which are the pleasantest.
10. Cicero, On Duties, 1.22, 1.42-1.45, 1.47, 1.49, 2.69-2.71, 3.63 (2nd cent. BCE - 1st cent. BCE)

1.22. Sed quoniam, ut praeclare scriptum est a Platone, non nobis solum nati sumus ortusque nostri partem patria vindicat, partem amici, atque, ut placet Stoicis, quae in terris gigtur, ad usum hominum omnia creari, homines autem hominum causa esse generatos, ut ipsi inter se aliis alii prodesse possent, in hoc naturam debemus ducem sequi, communes utilitates in medium afferre mutatione officiorum, dando accipiendo, tum artibus, tum opera, tum facultatibus devincire hominum inter homines societatem. 1.42. Deinceps, ut erat propositum, de beneficentia ae de liberalitate dicatur, qua quidem nihil est naturae hominis accommodatius, sed habet multas cautiones. Videndum est enim, primum ne obsit benignitas et iis ipsis, quibus benigne videbitur fieri et ceteris, deinde ne maior benignitas sit quam facultates, tum ut pro dignitate cuique tribuatur; id enim est iustitiae fundamentum, ad quam haec referenda sunt omnia. Nam et qui gratificantur cuipiam, quod obsit illi, cui prodesse velle videantur, non benefici neque liberales, sed perniciosi assentatores iudicandi sunt, et qui aliis nocent, ut in alios liberales sint, in eadem sunt iniustitia, ut si in suam rem aliena convertant. 1.43. Sunt autem multi, et quidem cupidi splendoris et gloriae, qui eripiunt aliis, quod aliis largiantur, iique arbitrantur se beneficos in suos amicos visum iri, si locupletent eos quacumque ratione. Id autem tantum abest ab officio, ut nihil magis officio possit esse contrarium. Videndum est igitur, ut ea liberalitate utamur, quae prosit amicis, noceat nemini. Quare L. Sullae, C. Caesaris pecuniarum translatio a iustis dominis ad alienos non debet liberalis videri; nihil est enim liberale, quod non idem iustum. 1.44. Alter locus erat cautionis, ne benignitas maior esset quam facultates, quod, qui benigniores volunt esse, quam res patitur, primum in eo peccant, quod iniuriosi sunt in proximos; quas enim copias his et suppeditari aequius est et relinqui, eas transferunt ad alienos. Inest autem in tali liberalitate cupiditas plerumque rapiendi et auferendi per iniuriam, ut ad largiendum suppetant copiae. Videre etiam licet plerosque non tam natura liberales quam quadam gloria ductos, ut benefici videantur, facere multa, quae proficisci ab ostentatione magis quam a voluntate videantur. Talis autem sinulatio vanitati est coniunctior quam aut liberalitati aut honestati. 1.45. Tertium est propositum, ut in beneficentia dilectus esset dignitatis; in quo et mores eius erunt spectandi, in quem beneficium conferetur, et animus erga nos et communitas ac societas vitae et ad nostras utilitates officia ante collata; quae ut concurrant omnia, optabile est; si minus, plures causae maioresque ponderis plus habebunt. 1.47. De benivolentia autem, quam quisque habeat erga nos, primum illud est in officio, ut ei plurimum tribuamus, a quo plurimum diligamur, sed benivolentiam non adulescentulorum more ardore quodam amoris, sed stabilitate potius et constantia iudicemus. Sin erunt merita, ut non ineunda, sed referenda sit gratia, maior quaedam cura adhibenda est; nullum enim officium referenda gratia magis necessarium est. 1.49. Acceptorum autem beneficiorum sunt dilectus habendi, nec dubium, quin maximo cuique plurimum debeatur. In quo tamen in primis, quo quisque animo, studio, benivolentia fecerit, ponderandum est. Multi enim faciunt multa temeritate quadam sine iudicio vel morbo in omnes vel repentino quodam quasi vento impetu animi incitati; quae beneficia aeque magna non sunt habenda atque ea, quae iudicio, considerate constanterque delata sunt. Sed in collocando beneficio et in referenda gratia, si cetera paria sunt, hoc maxime officii est, ut quisque maxime opis indigeat, ita ei potissimum opitulari; quod contra fit a plerisque; a quo enim plurimum sperant, etiamsi ille iis non eget, tamen ei potissimum inserviunt. 2.69. Sed cum in hominibus iuvandis aut mores spectari aut fortuna soleat, dictu quidem est proclive, itaque volgo loquuntur, se in beneficiis collocandis mores hominum, non fortunam sequi. Honesta oratio est; sed quis est tandem, qui inopis et optimi viri causae non anteponat in opera danda gratiam fortunati et potentis? a quo enim expeditior et celerior remuneratio fore videtur, in eum fere est voluntas nostra propensior. Sed animadvertendum est diligentius, quae natura rerum sit. Nimirum enim inops ille, si bonus est vir, etiamsi referre gratiam non potest, habere certe potest. Commode autem, quicumque dixit, pecuniam qui habeat, non reddidisse, qui reddiderit, non habere, gratiam autem et, qui rettulerit, habere et, qui habeat, rettulisse. At qui se locupletes, honoratos, beatos putant, ii ne obligari quidem beneficio volunt; quin etiam beneficium se dedisse arbitrantur, cum ipsi quamvis magnum aliquod acceperint, atque etiam a se aut postulari aut exspectari aliquid suspicantur, patrocinio vero se usos aut clientes appellari mortis instar putant. 2.70. At vero ille tenuis, cum, quicquid factum sit, se spectatum, non fortunam putet, non modo illi, qui est meritus, sed etiam illis, a quibus exspectat (eget enim multis), gratum se videri studet neque vero verbis auget suum munus, si quo forte fungitur, sed etiam extenuat. Videndumque illud est, quod, si opulentum fortunatumque defenderis, in uno illo aut, si forte, in liberis eius manet gratia; sin autem inopem, probum tamen et modestum, omnes non improbi humiles, quae magna in populo multitudo est, praesidium sibi paratum vident. 2.71. Quam ob rem melius apud bonos quam apud fortunatos beneficium collocari puto. Danda omnino opera est, ut omni generi satis facere possimus; sed si res in contentionem veniet, nimirum Themistocles est auctor adhibendus; qui cum consuleretur, utrum bono viro pauperi an minus probato diviti filiam collocaret: Ego vero, inquit, malo virum, qui pecunia egeat, quam pecuniam, quae viro. Sed corrupti mores depravatique sunt admiratione divitiarum; quarum magnitudo quid ad unum quemque nostrum pertinet? Illum fortasse adiuvat, qui habet. Ne id quidem semper; sed fac iuvare; utentior sane sit, honestior vero quo modo? Quodsi etiam bonus erit vir, ne impediant divitiae, quo minus iuvetur, modo ne adiuvent, sitque omne iudicium, non quam locuples, sed qualis quisque sit! Extremum autem praeceptum in beneficiis operaque danda, ne quid contra aequitatem contendas, ne quid pro iniuria; fundamentum enim est perpetuae commendationis et famae iustitia, sine qua nihil potest esse laudabile. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 1.22.  But since, as Plato has admirably expressed it, we are not born for ourselves alone, but our country claims a share of our being, and our friends a share; and since, as the Stoics hold, everything that the earth produces is created for man's use; and as men, too, are born for the sake of men, that they may be able mutually to help one another; in this direction we ought to follow Nature as our guide, to contribute to the general good by an interchange of acts of kindness, by giving and receiving, and thus by our skill, our industry, and our talents to cement human society more closely together, man to man. 1.42.  Next in order, as outlined above, let us speak of kindness and generosity. Nothing appeals more to the best in human nature than this, but it calls for the exercise of caution in many particulars; we must, in the first place, see to it that our act of kindness shall not prove an injury either to the object of our beneficence or to others; in the second place, that it shall not be beyond our means; and finally, that it shall be proportioned to the worthiness of the recipient; for this is the corner-stone of justice; and by the standard of justice all acts of kindness must be measured. For those who confer a harmful favour upon someone whom they seemingly wish to help are to be accounted not generous benefactors but dangerous sycophants; and likewise those who injure one man, in order to be generous to another, are guilty of the same injustice as if they diverted to their own accounts the property of their neighbours. 1.43.  Now, there are many — and especially those who are ambitious for eminence and glory — who rob one to enrich another; and they expect to be thought generous towards their friends, if they put them in the way of getting rich, no matter by what means. Such conduct, however, is so remote from moral duty that nothing can be more completely opposed to duty. We must, therefore, take care to indulge only in such liberality as will help our friends and hurt no one. The conveyance of property by Lucius Sulla and Gaius Caesar from its rightful owners to the hands of strangers should, for that reason, not be regarded as generosity; for nothing is generous if it is not at the same time just. 1.44.  The second point for the exercise of caution was that our beneficence should not exceed our means; for those who wish to be more open-handed than their circumstances permit are guilty of two faults: first they do wrong to their next of kin; for they transfer to strangers property which would more justly be placed at their service or bequeathed to them. And second, such generosity too often engenders a passion for plundering and misappropriating property, in order to supply the means for making large gifts. We may also observe that a great many people do many things that seem to be inspired more by a spirit of ostentation than by heart-felt kindness; for such people are not really generous but are rather influenced by a sort of ambition to make a show of being open-handed. Such a pose is nearer akin to hypocrisy than to generosity or moral goodness. 1.45.  The third rule laid down was that in acts of kindness we should weigh with discrimination the worthiness of the object of our benevolence; we should take into consideration his moral character, his attitude toward us, the intimacy of his relation to us, and our common social ties, as well as the services he has hitherto rendered in our interest. It is to be desired that all these considerations should be combined in the same person; if they are not, then the more numerous and the more important considerations must have the greater weight. 1.47.  But as to the affection which anyone may have for us, it is the first demand of duty that we do most for him who loves us most; but we should measure affection, not like youngsters, by the ardour of its passion, but rather by its strength and constancy. But if there shall be obligations already incurred, so that kindness is not to begin with us, but to be requited, still greater diligence, it seems, is called for; for no duty is more imperative that that of proving one's gratitude. 1.49.  Furthermore, we must make some discrimination between favours received; for, as a matter of course the greater the favour, the greater is the obligation. But in deciding this we must above all give due weight to the spirit, the devotion, the affection that prompted the favour. For many people often do favours impulsively for everybody without discrimination, prompted by a morbid sort of benevolence or by a sudden impulse of the heart, shifting the wind. Such acts of generosity are not to be so highly esteemed as those which are performed with judgment, deliberation, and mature consideration. But in bestowing a kindness, as well as in making a requital, the first rule of duty requires us — other things being equal — to lend assistance preferably to people in proportion to their individual need. Most people adopt the contrary course: they put themselves most eagerly at the service of the one from whom they hope to receive the greatest favours even though he has no need of their help. 2.69.  Now in rendering helpful service to people, we usually consider either their character or their circumstances. And so it is an easy remark, and one commonly made, to say that in investing kindnesses we look not to people's outward circumstances, but to their character. The phrase is admirable! But who is there, pray, that does not in performing a service set the favour of a rich and influential man above the cause of a poor, though most worthy, person? For, as a rule, our will is more inclined to the one from whom we expect a prompter and speedier return. But we should observe more carefully how the matter really stands: the poor man of whom we spoke cannot return a favour in kind, of course, but if he is a good man he can do it at least in thankfulness of heart. As someone has happily said, "A man has not repaid money, if he still has it; if he has repaid it, he has ceased to have it. But a man still has the sense of favour, if he has returned the favour; and if he has the sense of the favour, he has repaid it." On the other hand, they who consider themselves wealthy, honoured, the favourites of fortune, do not wish even to be put under obligations by our kind services. Why, they actually think that they have conferred a favour by accepting one, however great; and they even suspect that a claim is thereby set up against them or that something is expected in return. Nay more, it is bitter as death to them to have accepted a patron or to be called clients. 2.70.  Your man of slender means, on the other hand, feels that whatever is done for him is done out of regard for himself and not for his outward circumstances. Hence he strives to show himself grateful not only to the one who has obliged him in the past but also to those from whom he expects similar favours in the future — and he needs the help of many; and his own service, if he happens to render any in return, he does not exaggerate, but he actually depreciates it. This fact, furthermore, should not be overlooked — that, if one defends a wealthy favourite of fortune, the favour does not extend further than to the man himself or, possibly, to his children. But, if one defends a man who is poor but honest and upright, all the lowly who are not dishonest — and there is a large proportion of that sort among the people — look upon such an advocate as a tower of defence raised up for them. 2.71.  I think, therefore, that kindness to the good is a better investment than kindness to the favourites of fortune. We must, of course, put forth every effort to oblige all sorts and conditions of men, if we can. But if it comes to a conflict of duty on this point, we must, I should say, follow the advice of Themistocles: when someone asked his advice whether he should give his daughter in marriage to a man who was poor but honest or to one who was rich but less esteemed, he said: "For my part, I prefer a man without money to money without a man." But the moral sense of to‑day is demoralized and depraved by our worship of wealth. of what concern to any one of us is the size of another man's fortune? It is, perhaps, an advantage to its possessor; but not always even that. But suppose it is; he may, to be sure, have more money to spend; but how is he any the better man for that? Still, if he is a good man, as well as a rich one, let not his riches be a hindrance to his being aided, if only they are not the motive to it; but in conferring favours our decision should depend entirely upon a man's character, not on his wealth. The supreme rule, then, in the matter of kindnesses to be rendered by personal service is never to take up a case in opposition to the right nor in defence of the wrong. For the foundation of enduring reputation and fame is justice, and without justice there can be nothing worthy of praise. 3.63.  Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude.
11. Philodemus, De Oeconomia, 23.6, 23.19 (2nd cent. BCE - 1st cent. BCE)

12. Septuagint, Ecclesiasticus (Siracides), 14.5, 27.8, 40.13 (2nd cent. BCE - 2nd cent. BCE)

14.5. If a man is mean to himself, to whom will he be generous?He will not enjoy his own riches. 27.8. If you pursue justice, you will attain it and wear it as a glorious robe. 40.13. The wealth of the unjust will dry up like a torrent,and crash like a loud clap of thunder in a rain.
13. Septuagint, Wisdom of Solomon, 7.6 (2nd cent. BCE - 1st cent. BCE)

7.6. there is for all mankind one entrance into life, and a common departure.
14. Septuagint, 3 Maccabees, 7.16 (2nd cent. BCE - 2nd cent. BCE)

7.16. But those who had held fast to God even to death and had received the full enjoyment of deliverance began their departure from the city, crowned with all sorts of very fragrant flowers, joyfully and loudly giving thanks to the one God of their fathers, the eternal Savior of Israel, in words of praise and all kinds of melodious songs.
15. Demetrius, Style, 232 (1st cent. BCE

16. Horace, Ars Poetica, 170 (1st cent. BCE - 1st cent. BCE)

17. Horace, Sermones, 1.1, 2.3.108-2.3.110, 2.3.151 (1st cent. BCE - 1st cent. BCE)

1.1. 1. I suppose that, by my books of the Antiquities of the Jews, most excellent Epaphroditus, I have made it evident to those who peruse them, that our Jewish nation is of very great antiquity, and had a distinct subsistence of its own originally; as also I have therein declared how we came to inhabit this country wherein we now live. Those Antiquities contain the history of five thousand years, and are taken out of our sacred books; but are translated by me into the Greek tongue. 1.1. but as for the place where the Grecians inhabit, ten thousand destructions have overtaken it, and blotted out the memory of former actions; so that they were ever beginning a new way of living, and supposed that every one of them was the origin of their new state. It was also late, and with difficulty, that they came to know the letters they now use; for those who would advance their use of these letters to the greatest antiquity pretend that they learned them from the Phoenicians and from Cadmus; 1.1. but after some considerable time, Armais, who was left in Egypt, did all those very things, by way of opposition, which his brother had forbidden him to do, without fear; for he used violence to the queen, and continued to make use of the rest of the concubines, without sparing any of them; nay, at the persuasion of his friends he put on the diadem, and set up to oppose his brother;
18. Philo of Alexandria, On The Life of Abraham, 208 (1st cent. BCE - 1st cent. CE)

208. This is enough to say about the piety of the man, though there is a vast abundance of other things which might be brought forward in praise of it. We must also investigate his skill and wisdom as displayed towards his fellow men; for it belongs to the same character to be pious towards God and affectionate towards man; and both these qualities, of holiness towards God and justice towards man, are commonly seen in the same individual. Now it would take a long time to go through all the instances and actions which form this; but it is not out of place to record two or three.
19. Philo of Alexandria, On The Posterity of Cain, 133 (1st cent. BCE - 1st cent. CE)

133. Here who can help wondering at the minute accuracy of the lawgiver as to every particular? He calls Rebekkah a maiden, and a very beautiful maiden, because the nature of virtue is unmixed and free from guile, and unpolluted, and the only thing in all creation which is both beautiful and good; from which arose the Stoic doctrine, that the only thing that was beautiful was the good. XL.
20. Philo of Alexandria, On Curses, 135 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, On The Special Laws, 2.53, 2.63 (1st cent. BCE - 1st cent. CE)

2.53. On which account he necessarily said that the feasts belonged to God alone; for he alone is happy and blessed, having no participation in any evil whatever, but being full of all perfect blessings. Or rather, if one is to say the exact truth, being himself the good, who has showered all particular good things over the heaven and earth. 2.63. And there are, as we may say, two most especially important heads of all the innumerable particular lessons and doctrines; the regulating of one's conduct towards God by the rules of piety and holiness, and of one's conduct towards men by the rules of humanity and justice; each of which is subdivided into a great number of subordinate ideas, all praiseworthy.
22. Philo of Alexandria, On The Life of Moses, 2.70 (1st cent. BCE - 1st cent. CE)

2.70. For, having gone up into the loftiest and most sacred mountain in that district in accordance with the divine commands, a mountain which was very difficult of access and very hard to ascend, he is said to have remained there all that time without eating any of that food even which is necessary for life; and, as I said before, he descended again forty days afterwards, being much more beautiful in his face than when he went up, so that those who saw him wondered and were amazed, and could no longer endure to look upon him with their eyes, inasmuch as his countece shone like the light of the sun.
23. Clement of Rome, 1 Clement, 20.10 (1st cent. CE - 1st cent. CE)

20.10. ἀνέμων σταθμοὶ κατὰ τὸν ἴδιον καιρὸν τὴν λειτουργίαν αὐτῶν ἀπροσκόπως ἐπιτελοῦσιν: ἀέναοί τε πηγαί, πρὸς ἀπόλαυσιν καὶ ὑγείαν δημιουργηθεῖσαι, δίχα ἐλλείψεως παρέχονται τοὺς πρὸς ζωῆς ἀνθρώποις μαζούς: τά τε ἐλάχιστα τῶν ζώων τὰς συνελεύσεις αὐτῶν ἐν ὁμονοίᾳ καὶ εἰρήνῃ ποιοῦνται.
24. Dio Chrysostom, Orations, 4.100, 17.6 (1st cent. CE

17.6.  We know, for instance, that inflamed parts of the body do not yield at once to the first fomentation, but that if the treatment is continued, the swelling is softened and relief is given. So in a like manner we must be well content if we are able to assuage the inflammation in the souls of the many by the unceasing use of the word of reason. So I maintain in regard to covetousness too, that all men do know it is neither expedient nor honourable, but the cause of the greatest evils; and that in spite of all this, not one man refrains from it or is willing to have equality of possessions with his neighbour.
25. Epictetus, Discourses, 4.5.30 (1st cent. CE - 2nd cent. CE)

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

27. Musonius Rufus, Fragments, 11 (1st cent. CE - 1st cent. CE)

28. New Testament, 1 John, 4.12 (1st cent. CE - 1st cent. CE)

29. New Testament, 1 Corinthians, 6.9-6.10, 12.13, 13.13, 15.24, 15.50 (1st cent. CE - 1st cent. CE)

6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption.
30. New Testament, 1 Thessalonians, 1.5, 4.15-4.17, 5.8 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation.
31. New Testament, 1 Timothy, 1.1, 1.3-1.4, 1.7-1.14, 1.16-1.20, 2.6, 2.8-2.15, 3.1-3.7, 4.1-4.16, 5.1-5.23, 6.1-6.14, 6.16-6.21 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope; 1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine 1.4. neither to pay attention to myths and endless genealogies, which cause disputes, rather than God's stewardship, which is in faith -- 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 1.8. But we know that the law is good, if a man uses it lawfully 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 1.11. according to the gospel of the glory of the blessed God, which was committed to my trust. 1.12. And I thank him who enabled me, Christ Jesus our Lord, because he counted me faithful, appointing me to service; 1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief. 1.14. The grace of our Lord abounded exceedingly with faith and love which is in Christ Jesus. 1.16. However, for this cause I obtained mercy, that in me first, Jesus Christ might display all his patience, for an example of those who were going to believe in him for eternal life. 1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 1.18. This charge I commit to you, my child Timothy, according to the prophecies which led the way to you, that by them you may wage the good warfare; 1.19. holding faith and a good conscience; which some having thrust away made a shipwreck concerning the faith; 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.6. not a new convert, lest being puffed up he fall into the same condemnation as the devil. 3.7. Moreover he must have good testimony from those who are outside, to avoid falling into reproach and the snare of the devil. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.6. If you instruct the brothers of these things, you will be a good servant of Christ Jesus, nourished in the words of the faith, and of the good doctrine which you have followed. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.8. For bodily exercise has some value, but godliness has value for all things, having the promise of the life which is now, and of that which is to come. 4.9. This saying is faithful and worthy of all acceptance. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe. 4.11. Command and teach these things. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 4.13. Until I come, pay attention to reading, to exhortation, and to teaching. 4.14. Don't neglect the gift that is in you, which was given to you by prophecy, with the laying on of the hands of the elders. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you. 5.1. Don't rebuke an older man, but exhort him as a father; the younger men as brothers; 5.2. the elder women as mothers; the younger as sisters, in all purity. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan. 5.16. If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 5.19. Don't receive an accusation against an elder, except at the word of two or three witnesses. 5.20. Those who sin, reprove in the sight of all, that the rest also may be in fear. 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 5.22. Lay hands hastily on no one, neither be a participant in other men's sins. Keep yourself pure. 5.23. Be no longer a drinker of water only, but use a little wine for your stomach's sake and your frequent infirmities. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2. Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.7. For we brought nothing into the world, and we certainly can't carry anything out. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.13. I charge you before God, who gives life to all things, and before Christ Jesus, who before Pontius Pilate testified the good confession 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called; 6.21. which some professing have erred concerning the faith. Grace be with you. Amen.
32. New Testament, 2 Peter, 3.4 (1st cent. CE - 1st cent. CE)

3.4. and saying, "Where is the promise of his coming? For, from the day that the fathers fell asleep, all things continue as they were from the beginning of the creation.
33. New Testament, 2 Corinthians, 4.16, 8.14, 9.7-9.8 (1st cent. CE - 1st cent. CE)

34. New Testament, 2 Thessalonians, 3.1 (1st cent. CE - 1st cent. CE)

3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you;
35. New Testament, 2 Timothy, 1.6-1.8, 1.10, 1.13-1.14, 1.18, 2.1, 2.3, 2.8, 2.14-2.16, 2.18-2.21, 2.26, 3.1, 3.5-3.9, 3.13-3.14, 3.17, 4.5-4.8, 4.13, 4.15, 4.18-4.19, 4.21 (1st cent. CE - 1st cent. CE)

1.6. For this cause, I remind you that you should stir up the gift of God which is in you through the laying on of my hands. 1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God 1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 1.13. Hold the pattern of sound words which you have heard from me, in faith and love which is in Christ Jesus. 1.14. That good thing which was committed to you, guard through the Holy Spirit who dwells in us. 1.18. (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well. 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.8. Remember Jesus Christ, risen from the dead, of the seed of David, according to my gospel 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.15. Give diligence to present yourself approved by God, a workman who doesn't need to be ashamed, properly handling the Word of Truth. 2.16. But shun empty chatter, for they will proceed further in ungodliness 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 2.19. However God's firm foundation stands, having this seal, "The Lord knows those who are his," and, "Let every one who names the name of the Lord depart from unrighteousness. 2.20. Now in a great house there are not only vessels of gold and of silver, but also of wood and of clay. Some are for honor, and some for dishonor. 2.21. If anyone therefore purges himself from these, he will be a vessel for honor, sanctified, and suitable for the master's use, prepared for every good work. 2.26. and they may recover themselves out of the devil's snare, having been taken captive by him to his will. 3.1. But know this, that in the last days, grievous times will come. 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 3.7. always learning, and never able to come to the knowledge of the truth. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.9. But they will proceed no further. For their folly will be evident to all men, as theirs also came to be. 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. 3.17. that the man of God may be complete, thoroughly equipped for every good work. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry. 4.6. For I am already being offered, and the time of my departure has come. 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. 4.13. Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments. 4.15. of whom you also must beware; for he greatly opposed our words. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen. 4.19. Greet Prisca and Aquila, and the house of Onesiphorus. 4.21. Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers.
36. New Testament, Acts, 1.11, 14.17, 19.27, 20.38 (1st cent. CE - 2nd cent. CE)

1.11. who also said, "You men of Galilee, why do you stand looking into the sky? This Jesus, who was received up from you into the sky will come back in the same way as you saw him going into the sky. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 19.27. Not only is there danger that this our trade come into disrepute, but also that the temple of the great goddess Artemis will be counted as nothing, and her majesty destroyed, whom all Asia and the world worships. 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship.
37. New Testament, Apocalypse, 1.7, 17.14, 19.16 (1st cent. CE - 1st cent. CE)

1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 17.14. These will war against the Lamb, and the Lamb will overcome them, for he is Lord of lords, and King of kings. They also will overcome who are with him, called and chosen and faithful. 19.16. He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS.
38. New Testament, James, 5.8 (1st cent. CE - 1st cent. CE)

5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand.
39. New Testament, Philemon, 3.11-3.14 (1st cent. CE - 1st cent. CE)

40. New Testament, Colossians, 1.13, 4.11 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
41. New Testament, Ephesians, 2.12, 3.5-3.6, 4.8-4.10 (1st cent. CE - 1st cent. CE)

2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things.
42. New Testament, Galatians, 3.28, 6.9 (1st cent. CE - 1st cent. CE)

3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up.
43. New Testament, Hebrews, 13.5 (1st cent. CE - 1st cent. CE)

13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you.
44. New Testament, Philippians, 3.11-3.14 (1st cent. CE - 1st cent. CE)

3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus.
45. New Testament, Romans, 1.18-1.23, 11.2, 12.16, 16.25-16.26 (1st cent. CE - 1st cent. CE)

1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 12.16. Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits.
46. New Testament, Titus, 1.2-1.3, 1.10-1.16, 2.1-2.14, 3.1-3.7, 3.12-3.14 (1st cent. CE - 1st cent. CE)

1.2. in hope of eternal life, which God, who can't lie, promised before eternal times; 1.3. but in his own time revealed his word in the message with which I was entrusted according to the commandment of God our Savior; 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 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. 3.1. Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work 3.2. to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.12. When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. 3.13. Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them. 3.14. Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful.
47. New Testament, John, 1.16, 1.18, 4.24, 5.17, 6.46, 8.4, 8.39, 20.29 (1st cent. CE - 1st cent. CE)

1.16. From his fullness we all received grace upon grace. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 8.4. they told him, "Teacher, we found this woman in adultery, in the very act. 8.39. They answered him, "Our father is Abraham."Jesus said to them, "If you were Abraham's children, you would do the works of Abraham. 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
48. New Testament, Luke, 6.24, 9.27, 10.23, 12.16-12.21, 12.28, 12.32-12.34, 16.1-16.3, 16.13, 21.27, 21.32 (1st cent. CE - 1st cent. CE)

6.24. But woe to you who are rich! For you have received your consolation. 9.27. But I tell you the truth: There are some of those who stand here, who will in no way taste of death, until they see the Kingdom of God. 10.23. Turning to the disciples, he said privately, "Blessed are the eyes which see the things that you see 12.16. He spoke a parable to them, saying, "The ground of a certain rich man brought forth abundantly. 12.17. He reasoned within himself, saying, 'What will I do, because I don't have room to store my crops?' 12.18. He said, 'This is what I will do. I will pull down my barns, and build bigger ones, and there I will store all my grain and my goods. 12.19. I will tell my soul, "Soul, you have many goods laid up for many years. Take your ease, eat, drink, be merry."' 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 12.21. So is he who lays up treasure for himself, and is not rich toward God. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.32. Don't be afraid, little flock, for it is your Father's good pleasure to give you the Kingdom. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.34. For where your treasure is, there will your heart be also. 16.1. He also said to his disciples, "There was a certain rich man who had a manager. An accusation was made to him that this man was wasting his possessions. 16.2. He called him, and said to him, 'What is this that I hear about you? Give an accounting of your management, for you can no longer be manager.' 16.3. The manager said within himself, 'What will I do, seeing that my lord is taking away the management position from me? I don't have strength to dig. I am ashamed to beg. 16.13. No servant can serve two masters, for either he will hate the one, and love the other; or else he will hold to one, and despise the other. You aren't able to serve God and mammon. 21.27. Then they will see the Son of Man coming in a cloud with power and great glory. 21.32. Most assuredly I tell you, this generation will not pass away until all things are accomplished.
49. New Testament, Mark, 4.19, 6.9, 9.1, 13.26, 13.30, 14.62 (1st cent. CE - 1st cent. CE)

4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 6.9. but to wear sandals, and not put on two tunics. 9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 13.30. Most assuredly I say to you, this generation will not pass away until all these things happen. 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky.
50. New Testament, Matthew, 6.24, 8.34, 13.16-13.17, 13.22, 13.24-13.30, 16.28, 18.22-18.23, 24.30, 24.49, 25.3, 25.5, 26.64 (1st cent. CE - 1st cent. CE)

6.24. No one can serve two masters, for either he will hate the one and love the other; or else he will be devoted to one and despise the other. You can't serve both God and Mammon. 8.34. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders. 13.16. But blessed are your eyes, for they see; and your ears, for they hear. 13.17. For most assuredly I tell you that many prophets and righteous men desired to see the things which you see, and didn't see them; and to hear the things which you hear, and didn't hear them. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 13.24. He set another parable before them, saying, "The Kingdom of Heaven is like a man who sowed good seed in his field 13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 13.26. But when the blade sprang up and brought forth fruit, then the darnel appeared also. 13.27. The servants of the householder came and said to him, 'Sir, didn't you sow good seed in your field? Where did this darnel come from?' 13.28. He said to them, 'An enemy has done this.' "The servants asked him, 'Do you want us to go and gather them up?' 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."' 16.28. Most assuredly I tell you, there are some standing here who will in no way taste of death, until they see the Son of Man coming in his kingdom. 18.22. Jesus said to him, "I don't tell you until seven times, but, until seventy times seven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 24.30. and then the sign of the Son of Man will appear in the sky. Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. 24.49. and begins to beat his fellow-servants, and eat and drink with the drunken 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.5. Now while the bridegroom delayed, they all slumbered and slept. 26.64. Jesus said to him, "You have said it. Nevertheless, I tell you, henceforth you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.
51. Plutarch, Comparison of Aristides And Cato, 4.4 (1st cent. CE - 2nd cent. CE)

52. Plutarch, On Love of Wealth, None (1st cent. CE - 2nd cent. CE)

53. Quintilian, Institutes of Oratory, 8.5.30-8.5.32 (1st cent. CE - 1st cent. CE)

8.5.30.  To this must be added the fact that those who devote themselves solely to the production of reflexions cannot avoid giving utterance to many that are trivial, late or foolish. For their mere number will so embarrass their author that selection will be impossible. Consequently it is will often find that such persons will produce a division or an argument as if it were an epigram, the only qualification necessary being that it should come toward the close of the period and be impressively delivered. 8.5.31.  " killed your wife, though you were an adulterer yourself. I should loathe you even if you had only divorced her." Here we have a division. "Do you wish me to prove that a love-philtre is a poison? The man would still be living, if he had not drunk it." This is an argument. There are, moreover, a number of speakers who the merely deliver many such epigrams, but utter everything as if it were an epigram. 8.5.32.  Against these persons, on the other hand, must be set those who shun and dread all ornament of this kind, approving nothing that is not plain, humble and effortless, with the result that by their reluctance to climb for fear of falling they succeed merely in maintaining a perpetual flatness. What sin is there in a good epigram? Does it not help our case, or move the judge, or commend the speaker to his audience?
54. Seneca The Younger, De Beneficiis, 1.2.3, 3.18, 7.8.3 (1st cent. CE - 1st cent. CE)

55. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 22.4-22.5, 23.5, 24.2-24.3 (1st cent. CE - 1st cent. CE)

56. Seneca The Younger, Letters, 6.5-6.6, 15.5, 18.9-18.11, 20.13, 94.29, 94.40, 94.43, 94.47, 95.1, 102.23-102.25 (1st cent. CE - 1st cent. CE)

57. Hermas, Mandates, 8.3 (2nd cent. CE - 2nd cent. CE)

58. Hermas, Similitudes, 8.9.1, 9.22.1-9.22.3 (2nd cent. CE - 2nd cent. CE)

59. Lucian, Demonax, 63 (2nd cent. CE - 2nd cent. CE)

60. Lucian, The Runaways, 14 (2nd cent. CE - 2nd cent. CE)

14. The externals of philosophy, as you know, are easily aped: it is a simple matter to assume the cloak and wallet, walk with a stick, and bawl, and bark, and bray, against all corners. They know that they are safe; their cloth protects them. Liberty is thus within their grasp: no need to ask their master's leave; should he attempt to reclaim them, their sticks are at his service. No more short commons for them now, no more of crusts whose dryness is mitigated only by herbs or salt fish: they have choice of meats, drink the best of wines, and take money where they will, shearing the sheep, as they call it when they levy contributions, in the certainty that many will give, from respect to their garb or fear of their tongues.
61. Lucian, The Ship, Or The Wishes, 41 (2nd cent. CE - 2nd cent. CE)

62. Lucian, Nigrinus, 26, 25 (2nd cent. CE - 2nd cent. CE)

25. There is an artlessness in their manner of stuffing themselves, a frankness in their tippling, which defy competition; they sponge with more spirit than other men, and sit on with greater persistency. It is not an uncommon thing for the more courtly sages to oblige the company with a song.’All this he treated as a jest. But he had much to say on the subject of those paid philosophers, who hawk about virtue like any other marketable commodity. ‘Hucksters’ and ‘petty traders’ were his words for them. A man who proposes to teach the contempt of wealth, should begin (he maintained) by showing a soul above fees.
63. Lucian, Philosophies For Sale, 11 (2nd cent. CE - 2nd cent. CE)

64. Pliny The Younger, Letters, 2.6.6 (2nd cent. CE - 2nd cent. CE)

65. Pliny The Younger, Letters, 2.6.6 (2nd cent. CE - 2nd cent. CE)

66. Arnobius, Against The Gentiles, 5.17 (3rd cent. CE - 4th cent. CE)

67. Diogenes Laertius, Lives of The Philosophers, 1.59, 6.50, 6.103-6.105, 7.101, 7.188-7.189, 10.11, 10.130-10.131 (3rd cent. CE - 3rd cent. CE)

1.59. He used to say that those who had influence with tyrants were like the pebbles employed in calculations; for, as each of the pebbles represented now a large and now a small number, so the tyrants would treat each one of those about them at one time as great and famous, at another as of no account. On being asked why he had not framed any law against parricide, he replied that he hoped it was unnecessary. Asked how crime could most effectually be diminished, he replied, If it caused as much resentment in those who are not its victims as in those who are, adding, Wealth breeds satiety, satiety outrage. He required the Athenians to adopt a lunar month. He prohibited Thespis from performing tragedies on the ground that fiction was pernicious. 6.50. On being asked by a tyrant what bronze is best for a statue, he replied, That of which Harmodius and Aristogiton were moulded. Asked how Dionysius treated his friends, Like purses, he replied; so long as they are full, he hangs them up, and, when they are empty, he throws them away. Some one lately wed had set up on his door the notice:The son of Zeus, victorious Heracles,Dwells here; let nothing evil enter in.To which Diogenes added After war, alliance. The love of money he declared to be mother-city of all evils. Seeing a spendthrift eating olives in a tavern, he said, If you had breakfasted in this fashion, you would not so be dining. 6.103. Such are the lives of the several Cynics. But we will go on to append the doctrines which they held in common – if, that is, we decide that Cynicism is really a philosophy, and not, as some maintain, just a way of life. They are content then, like Ariston of Chios, to do away with the subjects of Logic and Physics and to devote their whole attention to Ethics. And what some assert of Socrates, Diocles records of Diogenes, representing him as saying: We must inquire intoWhate'er of good or ill within our halls is wrought.They also dispense with the ordinary subjects of instruction. At least Antisthenes used to say that those who had attained discretion had better not study literature, lest they should be perverted by alien influences. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 6.105. They also hold that we should live frugally, eating food for nourishment only and wearing a single garment. Wealth and fame and high birth they despise. Some at all events are vegetarians and drink cold water only and are content with any kind of shelter or tubs, like Diogenes, who used to say that it was the privilege of the gods to need nothing and of god-like men to want but little.They hold, further, that virtue can be taught, as Antisthenes maintains in his Heracles, and when once acquired cannot be lost; and that the wise man is worthy to be loved, impeccable, and a friend to his like; and that we should entrust nothing to fortune. Whatever is intermediate between Virtue and Vice they, in agreement with Ariston of Chios, account indifferent.So much, then, for the Cynics. We must now pass on to the Stoics, whose founder was Zeno, a disciple of Crates. 7.101. And they say that only the morally beautiful is good. So Hecato in his treatise On Goods, book iii., and Chrysippus in his work On the Morally Beautiful. They hold, that is, that virtue and whatever partakes of virtue consists in this: which is equivalent to saying that all that is good is beautiful, or that the term good has equal force with the term beautiful, which comes to the same thing. Since a thing is good, it is beautiful; now it is beautiful, therefore it is good. They hold that all goods are equal and that all good is desirable in the highest degree and admits of no lowering or heightening of intensity. of things that are, some, they say, are good, some are evil, and some neither good nor evil (that is, morally indifferent). 7.188. Indeed, his interpretation of the story is condemned as most indecent. He may be commending physical doctrine; but the language used is more appropriate to street-walkers than to deities; and it is moreover not even mentioned by bibliographers, who wrote on the titles of books. What Chrysippus makes of it is not to be found in Polemo nor Hypsicrates, no, nor even in Antigonus. It is his own invention. Again, in his Republic he permits marriage with mothers and daughters and sons. He says the same in his work On Things for their own Sake not Desirable, right at the outset. In the third book of his treatise On Justice, at about line 1000, he permits eating of the corpses of the dead. And in the second book of his On the Means of Livelihood, where he professes to be considering a priori how the wise man is to get his living, occur the words: 7.189. And yet what reason is there that he should provide a living? For if it be to support life, life itself is after all a thing indifferent. If it be for pleasure, pleasure too is a thing indifferent. While if it be for virtue, virtue in itself is sufficient to constitute happiness. The modes of getting a livelihood are also ludicrous, as e.g. maintece by a king; for he will have to be humoured: or by friends; for friendship will then be purchasable for money: or living by wisdom; for so wisdom will become mercenary. These are the objections urged against him. 10.11. This is stated by Apollodorus, who also says that he purchased the garden for eighty minae; and to the same effect Diocles in the third book of his Epitome speaks of them as living a very simple and frugal life; at all events they were content with half a pint of thin wine and were, for the rest, thorough-going water-drinkers. He further says that Epicurus did not think it right that their property should be held in common, as required by the maxim of Pythagoras about the goods of friends; such a practice in his opinion implied mistrust, and without confidence there is no friendship. In his correspondence he himself mentions that he was content with plain bread and water. And again: Send me a little pot of cheese, that, when I like, I may fare sumptuously. Such was the man who laid down that pleasure was the end of life. And here is the epigram in which Athenaeus eulogizes him: 10.130. It is, however, by measuring one against another, and by looking at the conveniences and inconveniences, that all these matters must be judged. Sometimes we treat the good as an evil, and the evil, on the contrary, as a good. Again, we regard independence of outward things as a great good, not so as in all cases to use little, but so as to be contented with little if we have not much, being honestly persuaded that they have the sweetest enjoyment of luxury who stand least in need of it, and that whatever is natural is easily procured and only the vain and worthless hard to win. Plain fare gives as much pleasure as a costly diet, when once the pain of want has been removed 10.131. while bread and water confer the highest possible pleasure when they are brought to hungry lips. To habituate one's self, therefore, to simple and inexpensive diet supplies all that is needful for health, and enables a man to meet the necessary requirements of life without shrinking, and it places us in a better condition when we approach at intervals a costly fare and renders us fearless of fortune.When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul.
68. Nag Hammadi, The Gospel of Thomas, 11, 108 (3rd cent. CE - 3rd cent. CE)

69. Origen, On First Principles, 4.1.7 (3rd cent. CE - 3rd cent. CE)

70. Gregory of Nazianzus, Letters, 51.5 (4th cent. CE - 4th cent. CE)

71. Gregory of Nazianzus, Letters, 51.5 (4th cent. CE - 4th cent. CE)

72. Anon., Gospel of Thomas, 11, 108

73. Epicurus, Vatican Sayings, 33, 44, 67, 25

74. Epicurus, Kuriai Doxai, 15

75. Pseudo-Phocylides, The Sentences of Pseudo-Phocylides, 62, 110



Subjects of this text:

subject book bibliographic info
abraham, the patriarch, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 258
abuse, sententiae Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
accusation, financial support Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 519
age, present/eschatological Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
agōn, formal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
agōn, metrodorus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526
agōn, philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
agōn, theoretical Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 513
alliteration Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 536
angels, and the tower Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
antithesis, in paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 530
antithesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 522, 523, 530, 550, 551, 552, 553, 554, 555
apostle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 568
apostles, spiritual knowledge of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
aristotle, on wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 539, 543
arrogance Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538, 551
artemis, goddess and cult, cult figure/statue Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 205
asceticism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
avarice, and wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 527
avarice, as disease Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520
avarice, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 545
baptism Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
begging Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 549
benefactor/benefaction Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 517, 542, 543
bion of borysthenes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520, 524, 525, 529, 543
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
boccaccio, giovanni Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 258, 259
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
bultmann, rudolf Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523
cautery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 519, 521
child(ren) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532, 547
chreia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
christology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 530
chrysippus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
cicero Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 546
clichés Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 555, 556, 557
confession Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
cosmos Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 205
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541
crates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524, 525
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
cynics/cynicism, mild Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 507, 510, 520, 523, 524, 525, 526, 541, 547, 548, 549, 552, 556
dahl, influence, inscriptions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
dahl, influence, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
dahl, influence, popular morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510
daniel, book of Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 138
daveithe Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
day of judgement Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
death Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
deeds Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 554
deissmann, adolf Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510, 514, 532
demetrius, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 524, 541, 549
democritus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 529
demon Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
demonax Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
descent/katabasis Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 205
devil, the Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
dialogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 540
dibelius, martin Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 510, 516, 523, 529, 530, 537
dio chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 509, 519, 527, 528, 536, 544
diogenes, the cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520, 524, 525, 529, 548
diogenes of oenoanda Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
dualism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
duty, communal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 531
duty Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509, 541, 553
dyad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
economic, withdrawal Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
education Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520
elect, the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
eleleth Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
empire, roman Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512
epictetus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509, 512
epicureanism, adaptability Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 568
epicureanism, autarkeia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 525
epicureanism, begging Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526
epicureanism, diogenes, oenoanda Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
epicureanism, doctrine Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
epicureanism, greed Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 529
epicureanism, inscription Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
epicureanism, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 554
epicureanism, rational living Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 525
epicureanism, sharing Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526, 549
epicureanism, simplicity of life Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 525
epicureanism, wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 525, 526, 544, 547, 548
epicurus, self-sufficiency Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 525
epicurus, simple life Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 525
epicurus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 525, 529, 548
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
epistle, to colossians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526
epistle, to thessalonians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526
epistolary, greeting Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520
epistolary, theory Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
eschatology Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 527, 534, 552, 555
ethics Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 534, 536, 542
faith, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
family Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
friendship Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 540, 541, 542, 543, 544, 545, 546, 547, 548
fullness of time Beckwith, Calendar, Chronology and Worship: Studies in Ancient Judaism and Early Christianity (2005) 138
gesetzreligion, god, descriptions of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
glory Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 533
gnomologies Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512, 515, 525
god, knowledge of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
golden rule Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541
grace Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
greed Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 518, 526, 527, 528, 529, 537, 549, 556
gregory of nazianzus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
hanson, r. p. c. Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 258
happiness (eudaimonia) Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 524, 544
harmozel Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
heaven/heavenly Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 205
hedonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 528, 549, 552
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 516, 517, 518, 519, 520, 521, 522, 523, 524, 552
herodorus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538
hierocles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
hippocrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 529
hipponicus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 545
holiness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
hope Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 550, 551, 552, 553, 554, 555
hospitality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 535
household, management Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 543, 568
household Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 568
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 519, 520
imperative Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 531, 541
inclusio Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 516, 518, 545
indifferentia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541
individualism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551, 568
inscriptions, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
inscriptions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510, 511, 512
instruction, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532, 537, 538
instruction Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 513, 518, 522, 531, 536, 549, 552
invisible spirit Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
isocrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 545
jesus christ, disciples of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258
jesus christ, identity of, john, gospel of, origens commentary on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
jesus christ, on the prophets Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
john, commentary on romans Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
john Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258
john chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551
john the baptist, as prophet Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
john the baptist, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258
joshua, vision of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
judaism, hellenistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 514, 552
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
justice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532, 533, 556
kalyptos Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
knowledge, spiritual Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
law, universal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
letter, friendly Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
letter, paraenetic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 536, 557
letter, proverbs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
letter, style Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
life, noetic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
literacy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 512, 517, 542
logic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
love Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
lucian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510, 540
lust Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 529, 556
luxury Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538
madness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 551
man, inner vs. outer Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
maxims, rhetorical Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
maxims Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 531, 544, 545
maximus of tyre Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510, 512, 530
menander Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538, 539, 540, 541, 542, 543, 544, 545, 546, 547
metaphor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557
mind, triad, nous Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
moderation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 529
monad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
monism, monistic Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
moralists Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 522, 528, 553, 554, 555, 556
morality, in roman empire Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 542
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 510, 511, 512, 513, 514, 521, 522, 532, 542, 543, 544, 545, 546, 554, 568
musonius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509, 523, 532
neoplatonism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
neopythagorean Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523
neopythagoreanism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
new jerusalem Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
new testament, unity with old testament Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
nigrinus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
noetic triad Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
obedience Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
old age Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 512, 517, 518
old testament, unity with new testament Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
panaetius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541
paraenesis, and protrepsis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
paraenesis, antithesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 522
paraenesis, imitation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 568
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 513, 514, 515, 516, 517, 522, 529, 530, 531, 532, 533, 534, 535, 536, 537, 545, 551, 556, 568
paraeneticen Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 513
parallels/parallelism, to nt Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
parallels/parallelism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 514, 516, 532, 533
pastoral epistles, the, authorship Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 508, 509, 510, 511, 512, 513, 514, 515, 516, 517, 518, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 530, 531, 532, 533, 534, 535, 536, 537, 538, 539, 540, 541, 542, 543, 544, 545, 546, 547, 548, 549, 550, 551, 552, 553, 554, 555, 556, 557, 568
patriarchs, knowledge of god Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129
paul, adversaries Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509, 511, 522; Roukema, Jesus, Gnosis and Dogma (2010) 8
persuasion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196
pessimismistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
philo of alexandria Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
philodemus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 526, 544
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 511, 555
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 508, 509, 510, 511, 512, 513, 519, 520, 521, 522, 523, 524, 525, 526, 527, 528, 529, 542, 543, 544, 545, 546, 547, 548, 549, 554, 555, 556, 557, 568
philosophy, high Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512
philosophy, in g-r lit Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511
philosophy, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 509, 510, 511, 512, 513
piety Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
plato Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 543
platonism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 554
platonizing sethians Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 528, 545, 546, 552, 553
plutarch, on money Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 543
plutarch Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 511, 512, 520, 522, 527, 539, 547, 554
pontius pilate Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
porphyry Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
portrayal in acts, reception of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
possessions Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
poverty Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520, 526, 541, 548
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
praecepta Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 568
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196
precept Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 513, 545, 568
pride Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 537, 538, 549, 551
prophets, anthropomorphic language of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 258
prophets, christ on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
prophets, spiritual knowledge of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 129, 258
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
protophanes Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
protrepsis/protreptic, nan Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515, 531
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 515, 531
proverb, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512, 513, 514, 515
proverb Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512, 513, 514, 515, 519, 525, 526, 527, 528, 529, 530, 542, 555, 556
proverbs Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 513
psychagogy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 514, 520, 521, 568
pun Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 543
punishment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
reason Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 521
reciprocity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 549, 553
reference, allusion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 205
religion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510
responsibility, to people Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
responsibility, to the divine Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 532
responsibility Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538, 568
resurrection, as prerequisite for judgment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
resurrection, relationship to salvation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
reward, future Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
rhetoric Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 513, 514, 536
rich Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 533, 534, 550, 551, 552
rome Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 127
ruether, rosemary radford' Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 259
salvation, divine plan Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 554
salvation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 196, 531
sapiential traditions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 514, 526, 539
satan Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 150
satire Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 510, 556
self-indulgence Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 545, 546
seneca Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 512, 513, 517, 524, 527, 528, 540, 541, 542, 546, 547, 568
sethians Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
shepherd of hermas Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 538
simplicity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 525
sin, sinfulness, elect, the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 228
slave/slavery Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 517, 518
socrates Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 548
sophist Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 510
sostratus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 540
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 552
soteriology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508
soul, at war Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 520
spirit, god/one as Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 399
stoicism, adiaphora Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 541, 548, 549
stoicism, autarkeia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 556
stoicism, good works Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 554
stoicism, on duties Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
stoicism, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507
stoicism, popularity Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
stoicism, sage Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523
stoicism, self-sufficiency Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 522, 523, 524, 547
stoicism, wealth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 540, 547, 548, 549, 554
stoicism, wise man Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 523, 541
stoicism, women Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 509
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 507, 509, 513, 522, 523, 527, 540, 541, 547, 549, 554, 556
style Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 508, 514, 515, 516, 522, 545, 550, 555
suffering Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 224
synoptic, tradition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 514
sōphrosynē Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 556