Tiresias: The Ancient Mediterranean Religions Source Database

8240

New Testament, 2 Corinthians, 3.16
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1. Hebrew Bible, Deuteronomy, 18.15, 29.1 (9th cent. BCE - 3rd cent. BCE) 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 29.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 29.1. טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ׃ 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 29.1. And Moses called unto all Israel, and said unto them: Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;"
2. Hebrew Bible, Exodus, 12.11, 20.20, 24.7-24.8, 33.11, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE) 12.11. וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לַיהוָה׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 12.11. And thus shall ye eat it: with your loins girded, your shoes on your feet, and your staff in your hand; and ye shall eat it in haste—it is the LORD’s passover." 20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you." 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
3. Hebrew Bible, Genesis, 9.9, 12.1, 12.3, 12.7, 15.2-15.6, 17.2, 17.5, 17.10-17.11, 18.18 (9th cent. BCE - 3rd cent. BCE) 9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you." 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?"
4. Hebrew Bible, Hosea, 2.4, 2.18-2.25 (9th cent. BCE - 3rd cent. BCE) 2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;" 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’"
5. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE) 23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
6. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE) 7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
7. Hebrew Bible, Isaiah, 41.8, 51.2, 57.19 (8th cent. BCE - 5th cent. BCE) 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 57.19. בּוֹרֵא נוב [נִיב] שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהוָה וּרְפָאתִיו׃ 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many." 57.19. Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him."
8. Hebrew Bible, Jeremiah, 10.10, 31.31-31.34 (8th cent. BCE - 5th cent. BCE) 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 10.10. But the LORD God is the true God, He is the living God, and the everlasting King; At His wrath the earth trembleth, And the nations are not able to abide His indignation." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
9. Hebrew Bible, Joshua, 24.25 (8th cent. BCE - 5th cent. BCE) 24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem."
10. Septuagint, Isaiah, 40.13, 52.11 (8th cent. BCE - 6th cent. BCE)
11. Hebrew Bible, Ezekiel, 16.59-16.63 (6th cent. BCE - 5th cent. BCE) 16.59. כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃ 16.61. וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחוֹתַיִךְ הַגְּדֹלוֹת מִמֵּךְ אֶל־הַקְּטַנּוֹת מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ׃ 16.62. וַהֲקִימוֹתִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃ 16.63. לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃ 16.59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet." 16.60. Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet." 16.61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet." 16.62. And I will establish My covet with thee, and thou shalt know that I am the LORD;" 16.63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’"
12. Hebrew Bible, 2 Chronicles, 20.7, 36.16-36.18 (5th cent. BCE - 3rd cent. BCE) 20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?" 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy." 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand." 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon."
13. Dead Sea Scrolls, Damascus Covenant, 3.20 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.20 (2nd cent. BCE - 1st cent. CE)
15. Dead Sea Scrolls, 4Q504, 8 (2nd cent. BCE - 1st cent. CE)
16. Dead Sea Scrolls, Community Rule, 4.23 (2nd cent. BCE - 1st cent. CE)
17. Septuagint, Ecclesiasticus (Siracides), 44.16, 44.20 (2nd cent. BCE - 2nd cent. BCE) 44.16. Enoch pleased the Lord, and was taken up;he was an example of repentance to all generations.
18. Septuagint, Wisdom of Solomon, 14.12 (2nd cent. BCE - 1st cent. BCE) 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life
19. Septuagint, 3 Maccabees, 2.10 (2nd cent. BCE - 2nd cent. BCE)
20. Philo of Alexandria, On The Special Laws, 1.6 (1st cent. BCE - missingth cent. CE) 1.6. Thirdly, there is the resemblance of the part that is circumcised to the heart; for both parts are prepared for the sake of generation; for the breath contained within the heart is generative of thoughts, and the generative organ itself is productive of living beings. Therefore, the men of old thought it right to make the evident and visible organ, by which the objects of the outward senses are generated, resemble that invisible and superior part, by means of which ideas are formed.
21. Philo of Alexandria, On The Life of Moses, 2.12, 2.69-2.70 (1st cent. BCE - missingth cent. CE) 2.12. But that he himself is the most admirable of all the lawgivers who have ever lived in any country either among the Greeks or among the barbarians, and that his are the most admirable of all laws, and truly divine, omitting no one particular which they ought to comprehend, there is the clearest proof possible in this fact, the laws of other lawgivers 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person. 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.
22. Philo of Alexandria, That God Is Unchangeable, 77 (1st cent. BCE - missingth cent. CE) 77. On which account he says in another passage, "The cup is in the hand of the Lord; full of the mixture of unmixed wine;"17 and yet that which is mixed is not unmixed; but these words are spoken in a sense in the strictest accordance with natural philosophy and in one perfectly consistent with what has been said before; for God exerts his power in an untempered degree towards himself, but in a mixed character towards his creatures; for it is impossible for a mortal nature to endure his power unmitigated.
23. Anon., Epistle of Barnabas, 10.3-10.8 (1st cent. CE - 2nd cent. CE) 10.3. Accordingly he mentioned the swine with this intent. Thou shalt not cleave, saith he, to such men who are like unto swine; that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eateth knoweth not his lord, but when it is hungry it crieth out, and when it has received food again it is silent. 10.4. Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou shalt not, He saith, cleave unto, or be likened to, such men who now not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongeth to others, and as if they were walking in guilelessness watch and search about for some one to rob in their rapacity, just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongeth to others, being pestilent in their evil-doings. 10.5. And thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish . Thou shalt not, He meaneth, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fishes alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea. 10.6. Moreover thou shalt not eat the hare. Why so? Thou shalt not be found a corrupter of boys, nor shalt thou become like such persons; for the hare gaineth one passage in the body every year; for according to the number of years it lives it has just so many orifices. 10.7. Again, neither shalt thou eat the hyena; thou shalt not, saith He, become an adulterer or a fornicator, neither shalt thou resemble such persons. Why so? Because this animal changeth its nature year by year, and becometh at one time male and at another female. 10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth.
24. New Testament, 1 Peter, 1.10-1.12 (1st cent. CE - 1st cent. CE) 1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you 1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
25. New Testament, 1 Corinthians, 1.8, 1.31, 2, 2.4, 2.5, 2.16, 3.20, 9.19, 10.26, 10.31-11.1, 11.24, 11.25, 12.12, 12.13, 12.14, 12.27, 15, 15.1, 15.2, 15.3, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.35, 15.36, 15.37, 15.38, 15.39, 15.40, 15.41, 15.42, 15.43, 15.44, 15.45, 15.46, 15.47, 15.48, 15.49 (1st cent. CE - 1st cent. CE) 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord.
26. New Testament, 1 Thessalonians, 1.9-1.10, 3.13, 4.3-4.8, 5.23 (1st cent. CE - 1st cent. CE) 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
27. New Testament, 2 Corinthians, 1, 2, 2.17, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.17, 3.18, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.7-5.10, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.16-5.10, 4.17, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.17, 5.18, 5.19, 5.20, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.17, 6.18, 7, 7.9, 10.2, 10.3, 10.4, 10.5, 10.6, 10.17 (1st cent. CE - 1st cent. CE)
28. New Testament, Acts, 2.22-2.35, 3.19, 9.35, 11.21, 15.19 (1st cent. CE - 2nd cent. CE) 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know 2.23. him, being delivered up by the determined counsel and foreknowledge of God, you have taken by the hand of lawless men, crucified and killed; 2.24. whom God raised up, having freed him from the agony of death, because it was not possible that he should be held by it. 2.25. For David says concerning him, 'I saw the Lord always before my face, For he is on my right hand, that I should not be moved. 2.26. Therefore my heart was glad, and my tongue rejoiced. Moreover my flesh also will dwell in hope; 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 2.28. You made known to me the ways of life. You will make me full of gladness with your presence.' 2.29. Brothers, I may tell you freely of the patriarch David, that he both died and was buried, and his tomb is with us to this day. 2.30. Therefore, being a prophet, and knowing that God had sworn with an oath to him that of the fruit of his body, according to the flesh, he would raise up the Christ to sit on his throne 2.31. he foreseeing this spoke about the resurrection of the Christ, that neither was his soul left in Hades, nor did his flesh see decay. 2.32. This Jesus God raised up, whereof we all are witnesses. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.34. For David didn't ascend into the heavens, but he says himself, 'The Lord said to my Lord, "Sit by my right hand 2.35. Until I make your enemies the footstool of your feet."' 3.19. Repent therefore, and turn again, that your sins may be blotted out, that so there may come times of refreshing from the presence of the Lord 9.35. All who lived at Lydda and in Sharon saw him, and they turned to the Lord. 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. 15.19. Therefore my judgment is that we don't trouble those from among the Gentiles who turn to God
29. New Testament, James, 1.14-1.16, 2.23 (1st cent. CE - 1st cent. CE) 1.14. But each one is tempted, when he is drawn away by his own lust, and enticed. 1.15. Then the lust, when it has conceived, bears sin; and the sin, when it is full grown, brings forth death. 1.16. Don't be deceived, my beloved brothers. 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
30. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)
31. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE) 1.15. who is the image of the invisible God, the firstborn of all creation.
32. New Testament, Ephesians, 2.17, 3.1-3.13 (1st cent. CE - 1st cent. CE) 2.17. He came and preached peace to you who were far off and to those who were near. 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 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 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12. in whom we have boldness and access in confidence through our faith in him. 3.13. Therefore I ask that you may not lose heart at my troubles for you, which are your glory.
33. New Testament, Galatians, 1.6, 2.15-2.21, 3.1-3.19, 3.22, 3.25, 3.29, 4.4, 4.8-4.9, 4.19, 4.21-4.31, 5.16-5.18, 6.15 (1st cent. CE - 1st cent. CE) 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.25. But now that faithis come, we are no longer under a tutor. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation.
34. New Testament, Hebrews, 8.8-8.13 (1st cent. CE - 1st cent. CE) 8.8. For finding fault with them, he said, "Behold, the days come," says the Lord,"That I will make a new covet with the house of Israel and with the house of Judah; 8.9. Not according to the covet that I made with their fathers, In the day that I took them by the hand to lead them out of the land of Egypt; For they didn't continue in my covet, And I disregarded them," says the Lord. 8.10. For this is the covet that I will make with the house of Israel . After those days," says the Lord; "I will put my laws into their mind, I will also write them on their heart. I will be to them a God, And they will be to me a people. 8.11. They will not teach every man his fellow citizen, Every man his brother, saying, 'Know the Lord,' For all will know me, From the least of them to the greatest of them. 8.12. For I will be merciful to their unrighteousness. I will remember their sins and lawless deeds no more. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away.
35. New Testament, Philippians, 2.10-2.11, 3.2, 3.8-3.12, 3.21 (1st cent. CE - 1st cent. CE) 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 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. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
36. New Testament, Romans, 1.2, 1.3, 1.4, 1.16, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.4, 2.5, 2.12, 2.13, 2.21, 2.22, 2.23, 2.24, 2.25, 2.27, 2.28, 2.29, 3, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.29, 4, 4.3, 4.4, 4.5, 4.7, 4.8, 4.9, 4.10, 4.11, 4.13, 4.14, 4.15, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 5.5, 5.20, 6.1-8.13, 6.11, 6.13, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7.5, 7.6, 8, 8.7, 8.9, 8.10, 9, 9.4, 9.31, 9.32, 10, 10.2, 10.3, 10.4, 10.9, 10.13, 10.16, 10.17, 11, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.26, 11.27, 11.29, 11.34, 13.9, 13.10, 14.11, 15.9, 15.11, 15.18, 16.18, 16.19, 16.25, 16.26, 16.27 (1st cent. CE - 1st cent. CE) 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
37. New Testament, John, 1.18, 1.23, 10.35, 12.40, 20.16 (1st cent. CE - 1st cent. CE) 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 12.40. He has blinded their eyes and he hardened their heart, Lest they should see with their eyes, And perceive with their heart, And would turn, And I would heal them. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher!
38. New Testament, Luke, 3.4, 4.17-4.21, 11.13, 11.20, 24.25-24.26, 24.32, 24.44-24.47 (1st cent. CE - 1st cent. CE) 3.4. As it is written in the book of the words of Isaiah the prophet, "The voice of one crying in the wilderness, 'Make ready the way of the Lord. Make his paths straight. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 4.21. He began to tell them, "Today, this Scripture has been fulfilled in your hearing. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
39. New Testament, Mark, 1.1-1.3 (1st cent. CE - 1st cent. CE) 1.1. The beginning of the gospel of Jesus Christ, the Son of God. 1.2. As it is written in the prophets, "Behold, I send my messenger before your face, Who will prepare your way before you. 1.3. The voice of one crying in the wilderness, 'Make ready the way of the Lord! Make his paths straight!'
40. New Testament, Matthew, 3.3, 6.24, 13.46, 17.1-17.3, 17.5, 23.8-23.10 (1st cent. CE - 1st cent. CE) 3.3. For this is he who was spoken of by Isaiah the prophet, saying, "The voice of one crying in the wilderness, Make ready the way of the Lord, Make his paths straight. 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. 13.46. who having found one pearl of great price, he went and sold all that he had, and bought it. 17.1. After six days, Jesus took with him Peter, James, and John his brother, and brought them up into a high mountain by themselves. 17.2. He was transfigured before them. His face shone like the sun, and his garments became as white as the light. 17.3. Behold, Moses and Elijah appeared to them talking with him. 17.5. While he was still speaking, behold, a bright cloud overshadowed them. Behold, a voice came out of the cloud, saying, "This is my beloved Son, in whom I am well pleased. Listen to him. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ.
41. Clement of Alexandria, Miscellanies, 6.7 (2nd cent. CE - 3rd cent. CE)
42. Irenaeus, Refutation of All Heresies, 5.8.3 (2nd cent. CE - 3rd cent. CE)
43. Tertullian, Against Marcion, 5.11 (2nd cent. CE - 3rd cent. CE) 5.11. If, owing to the fault of human error, the word God has become a common name (since in the world there are said and believed to be gods many 1 Corinthians 8:5), yet the blessed God, (who is the Father) of our Lord Jesus Christ, 2 Corinthians 1:3 will be understood to be no other God than the Creator, who both blessed all things (that He had made), as you find in Genesis, Genesis 1:22 and is Himself blessed by all things, as Daniel tells us. Now, if the title of Father may be claimed for (Marcion's) sterile god, how much more for the Creator? To none other than Him is it suitable, who is also the Father of mercies, 2 Corinthians 1:3 and (in the prophets) has been described as full of compassion, and gracious, and plenteous in mercy. In Jonah you find the signal act of His mercy, which He showed to the praying Ninevites. Jonah 3:8 How inflexible was He at the tears of Hezekiah! How ready to forgive Ahab, the husband of Jezebel, the blood of Naboth, when he deprecated His anger. How prompt in pardoning David on his confession of his sin 2 Samuel 12:13 - preferring, indeed, the sinner's repentance to his death, of course because of His gracious attribute of mercy. Ezekiel 33:11 Now, if Marcion's god has exhibited or proclaimed any such thing as this, I will allow him to be the Father of mercies. Since, however, he ascribes to him this title only from the time he has been revealed, as if he were the father of mercies from the time only when he began to liberate the human race, then we on our side, too, adopt the same precise date of his alleged revelation; but it is that we may deny him! It is then not competent to him to ascribe any quality to his god, whom indeed he only promulged by the fact of such an ascription; for only if it were previously evident that his god had an existence, could he be permitted to ascribe an attribute to him. The ascribed attribute is only an accident; but accidents are preceded by the statement of the thing itself of which they are predicated, especially when another claims the attribute which is ascribed to him who has not been previously shown to exist. Our denial of his existence will be all the more peremptory, because of the fact that the attribute which is alleged in proof of it belongs to that God who has been already revealed. Therefore the New Testament will appertain to none other than Him who promised it - if not its letter, yet its spirit; 2 Corinthians 3:6 and herein will lie its newness. Indeed, He who had engraved its letter in stones is the same as He who had said of its spirit, I will pour out of my Spirit upon all flesh. Joel 2:28 Even if the letter kills, yet the Spirit gives life; 2 Corinthians 3:6 and both belong to Him who says: I kill, and I make alive; I wound, and I heal. Deuteronomy 32:39 We have already made good the Creator's claim to this twofold character of judgment and goodness - killing in the letter through the law, and quickening in the Spirit through the Gospel. Now these attributes, however different they be, cannot possibly make two gods; for they have already (in the prevenient dispensation of the Old Testament) been found to meet in One. He alludes to Moses' veil, covered with which his face could not be steadfastly seen by the children of Israel. 2 Corinthians 3:7, 13 Since he did this to maintain the superiority of the glory of the New Testament, which is permanent in its glory, over that of the Old, which was to be done away, 2 Corinthians 3:7-8 this fact gives support to my belief which exalts the Gospel above the law and you must look well to it that it does not even more than this. For only there is superiority possible where was previously the thing over which superiority can be affirmed. But then he says, But their minds were blinded - of the world; certainly not the Creator's mind, but the minds of the people which are in the world. of Israel he says, Even unto this day the same veil is upon their heart; 2 Corinthians 3:15 showing that the veil which was on the face of Moses was a figure of the veil which is on the heart of the nation still; because even now Moses is not seen by them in heart, just as he was not then seen by them in eye. But what concern has Paul with the veil which still obscures Moses from their view, if the Christ of the Creator, whom Moses predicted, is not yet come? How are the hearts of the Jews represented as still covered and veiled, if the predictions of Moses relating to Christ, in whom it was their duty to believe through him, are as yet unfulfilled? What had the apostle of a strange Christ to complain of, if the Jews failed in understanding the mysterious announcements of their own God, unless the veil which was upon their hearts had reference to that blindness which concealed from their eyes the Christ of Moses? Then, again, the words which follow, But when it shall turn to the Lord, the evil shall be taken away, 2 Corinthians 3:16 properly refer to the Jew, over whose gaze Moses' veil is spread, to the effect that, when he is turned to the faith of Christ, he will understand how Moses spoke of Christ. But how shall the veil of the Creator be taken away by the Christ of another god, whose mysteries the Creator could not possibly have veiled - unknown mysteries, as they were of an unknown god? So he says that we now with open face (meaning the candour of the heart, which in the Jews had been covered with a veil), beholding Christ, are changed into the same image, from that glory (wherewith Moses was transfigured as by the glory of the Lord) to another glory. 2 Corinthians 3:18 By thus setting forth the glory which illumined the person of Moses from his interview with God, and the veil which concealed the same from the infirmity of the people, and by superinducing thereupon the revelation and the glory of the Spirit in the person of Christ - even as, to use his words, by the Spirit of the Lord - he testifies that the whole Mosaic system was a figure of Christ, of whom the Jews indeed were ignorant, but who is known to us Christians. We are quite aware that some passages are open to ambiguity, from the way in which they are read, or else from their punctuation, when there is room for these two causes of ambiguity. The latter method has been adopted by Marcion, by reading the passage which follows, in whom the God of this world, 2 Corinthians 4:4 as if it described the Creator as the God of this world, in order that he may, by these words, imply that there is another God for the other world. We, however, say that the passage ought to be punctuated with a comma after God, to this effect: In whom God has blinded the eyes of the unbelievers of this world. In whom means the Jewish unbelievers, from some of whom the gospel is still hidden under Moses' veil. Now it is these whom God had threatened for loving Him indeed with the lip, while their heart was far from Him, Isaiah 29:13 in these angry words: You shall hear with your ears, and not understand; and see with your eyes, but not perceive; and, If you will not believe, you shall not understand; and again, I will take away the wisdom of their wise men, and bring to nought the understanding of their prudent ones. But these words, of course, He did not pronounce against them for concealing the gospel of the unknown God. At any rate, if there is a God of this world, He blinds the heart of the unbelievers of this world, because they have not of their own accord recognised His Christ, who ought to be understood from His Scriptures. Content with my advantage, I can willingly refrain from noticing to any greater length this point of ambiguous punctuation, so as not to give my adversary any advantage, indeed, I might have wholly omitted the discussion. A simpler answer I shall find ready to hand in interpreting the god of this world of the devil, who once said, as the prophet describes him: I will be like the Most High; I will exalt my throne in the clouds. Isaiah 14:14 The whole superstition, indeed, of this world has got into his hands, so that he blinds effectually the hearts of unbelievers, and of none more than the apostate Marcion's. Now he did not observe how much this clause of the sentence made against him: For God, who commanded the light to shine out of darkness, has shined in our hearts, to (give) the light of the knowledge (of His glory) in the face of (Jesus) Christ. 2 Corinthians 4:6 Now who was it that said; Let there be light? Genesis 1:3 And who was it that said to Christ concerning giving light to the world: I have set You as a light to the Gentiles - to them, that is, who sit in darkness and in the shadow of death? (None else, surely, than He), to whom the Spirit in the Psalm answers, in His foresight of the future, saying, The light of Your countece, O Lord, has been displayed upon us. Now the countece (or person ) of the Lord here is Christ. Wherefore the apostle said above: Christ, who is the image of God. 2 Corinthians 4:4 Since Christ, then, is the person of the Creator, who said, Let there be light, it follows that Christ and the apostles, and the gospel, and the veil, and Moses- nay, the whole of the dispensations - belong to the God who is the Creator of this world, according to the testimony of the clause (above adverted to), and certainly not to him who never said, Let there be light. I here pass over discussion about another epistle, which we hold to have been written to the Ephesians, but the heretics to the Laodiceans. In it he tells them to remember, that at the time when they were Gentiles they were without Christ, aliens from (the commonwealth of) Israel, without intercourse, without the covets and any hope of promise, nay, without God, even in his own world, Ephesians 2:12 as the Creator thereof. Since therefore he said, that the Gentiles were without God, while their god was the devil, not the Creator, it is clear that he must be understood to be the lord of this world, whom the Gentiles received as their god - not the Creator, of whom they were in ignorance. But how does it happen, that the treasure which we have in these earthen vessels of ours 2 Corinthians 4:7 should not be regarded as belonging to the God who owns the vessels? Now since God's glory is, that so great a treasure is contained in earthen vessels, and since these earthen vessels are of the Creator's make, it follows that the glory is the Creator's; nay, since these vessels of His smack so much of the excellency of the power of God, that power itself must be His also! Indeed, all these things have been consigned to the said earthen vessels for the very purpose that His excellence might be manifested forth. Henceforth, then, the rival god will have no claim to the glory, and consequently none to the power. Rather, dishonour and weakness will accrue to him, because the earthen vessels with which he had nothing to do have received all the excellency! Well, then, if it be in these very earthen vessels that he tells us we have to endure so great sufferings, 2 Corinthians 4:8-12 in which we bear about with us the very dying of God, (Marcion's) god is really ungrateful and unjust, if he does not mean to restore this same substance of ours at the resurrection, wherein so much has been endured in loyalty to him, in which Christ's very death is borne about, wherein too the excellency of his power is treasured. 2 Corinthians 4:10 For he gives prominence to the statement, That the life also of Christ may be manifested in our body, 2 Corinthians 4:10 as a contrast to the preceding, that His death is borne about in our body. Now of what life of Christ does he here speak? of that which we are now living? Then how is it, that in the words which follow he exhorts us not to the things which are seen and are temporal, but to those which are not seen and are eternal 2 Corinthians 4:16-18 - in other words, not to the present, but to the future? But if it be of the future life of Christ that he speaks, intimating that it is to be made manifest in our body, 2 Corinthians 4:11 then he has clearly predicted the resurrection of the flesh. 2 Corinthians 4:14 He says, too, that our outward man perishes, 2 Corinthians 4:16 not meaning by an eternal perdition after death, but by labours and sufferings, in reference to which he previously said, For which cause we will not faint. 2 Corinthians 4:16 Now, when he adds of the inward man also, that it is renewed day by day, he demonstrates both issues here - the wasting away of the body by the wear and tear of its trials, and the renewal of the soul by its contemplation of the promises.
44. Origen, Commentary On Matthew, 10.2, 10.8 (3rd cent. CE - 3rd cent. CE) 10.2. After these things He answered and said to them, He that sows the good seed is the Son of man. Matthew 13:37 Though we have already, in previous sections, according to our ability discussed these matters, none the less shall we now say what is in harmony with them, even if there is reasonable ground for another explanation. And consider now, if in addition to what we have already recounted, you can otherwise take the good seed to be the children of the kingdom, because whatsoever good things are sown in the human soul, these are the offspring of the kingdom of God and have been sown by God the Word who was in the beginning with God, John 1:2 so that wholesome words about anything are children of the kingdom. But while men are asleep who do not act according to the command of Jesus, Watch and pray that you enter not into temptation, Matthew 26:41 the devil on the watch sows what are called tares - that is, evil opinions - over and among what are called by some natural conceptions, even the good seeds which are from the Word. And according to this the whole world might be called a field, and not the Church of God only, for in the whole world the Son of man sowed the good seed, but the wicked one tares - that is, evil words - which, springing from wickedness, are children of the evil one. And at the end of things, which is called the consummation of the age, there will of necessity be a harvest, in order that the angels of God who have been appointed for this work may gather up the bad opinions that have grown upon the soul, and overturning them may give them over to fire which is said to burn, that they may be consumed. And so the angels and servants of the Word will gather from all the kingdom of Christ all things that cause a stumbling-block to souls and reasonings that create iniquity, which they will scatter and cast into the burning furnace of fire. Then those who become conscious that they have received the seeds of the evil one in themselves, because of their having been asleep, shall wail and, as it were, be angry against themselves; for this is the gnashing of teeth. Matthew 13:42 Wherefore, also, in the Psalms it is said, They gnashed upon me with their teeth. Then above all shall the righteous shine, no longer differently as at the first, but all as one sun in the kingdom of their Father. Matthew 13:43 Then, as if to indicate that there was indeed a hidden meaning, perhaps, in all that is concerned with the explanation of the parable, perhaps most of all in the saying, Then shall the righteous shine as the sun in the kingdom of their Father, the Saviour adds, He that has ears to hear, let him hear, Matthew 13:43 thereby teaching those who think that in the exposition, the parable has been set forth with such perfect clearness that it can be understood by the vulgar, that even the things connected with the interpretation of the parable stand in need of explanation. 10.8. Now, having collected these things out of dissertations about stones, I say that the Saviour with a knowledge of the difference of pearls, of which some are in kind goodly and others worthless, said, The kingdom of heaven is like a man that is a merchant seeking goodly pearls; Matthew 13:45 for, if some of the pearls had not been worthless, it would not have been said, to a man seeking goodly pearls. Now among the words of all kinds which profess to announce truth, and among those who report them, he seeks pearls. And let the prophets be, so to speak, the mussels which conceive the dew of heaven, and become pregt with the word of truth from heaven, the goodly pearls which, according to the phrase here set forth, the merchantman seeks. And the leader of the pearls, on the finding of which the rest are found with it, is the very costly pearl, the Christ of God, the Word which is superior to the precious letters and thoughts in the law and the prophets, on the finding of which also all the rest are easily taken. And the Saviour holds converse with all the disciples, as merchant-men who are not only seeking the goodly pearls but who have found them and possess them, when He says, Cast not your pearls before swine. Matthew 7:6 Now it is manifest that these things were said to the disciples from that which is prefixed to His words, And seeing the multitudes He went up into the mountain, and when He had sat down His disciples came unto Him; Matthew 5:1 for, in the course of those words, He said, Give not that which is holy unto the dogs, neither cast your pearls before the swine. Matthew 7:6 Perhaps, then, he is not a disciple of Christ, who does not possess pearls or the very costly pearl, the pearls, I mean, which are goodly; not the cloudy, nor the darkened, such as the words of the heterodox, which are brought forth not at the sunrise, but at the sunset or in the north, if it is necessary to take also into the comparison those things on account of which we found a difference in the pearls which are produced in different places. And perhaps the muddy words and the heresies which are bound up with works of the flesh, are the darkened pearls, and those which are produced in the marshes, not goodly pearls.
45. Origen, On First Principles, 1.1.2, 1.1.8, 4.3.15 (3rd cent. CE - 3rd cent. CE) 1.1.2. If, then, they acquiesce in our assertion, which reason itself has demonstrated, regarding the nature of light, and acknowledge that God cannot be understood to be a body in the sense that light is, similar reasoning will hold true of the expression a consuming fire. For what will God consume in respect of His being fire? Shall He be thought to consume material substance, as wood, or hay, or stubble? And what in this view can be called worthy of the glory of God, if He be a fire, consuming materials of that kind? But let us reflect that God does indeed consume and utterly destroy; that He consumes evil thoughts, wicked actions, and sinful desires, when they find their way into the minds of believers; and that, inhabiting along with His Son those souls which are rendered capable of receiving His word and wisdom, according to His own declaration, I and the Father shall come, and We shall make our abode with him? He makes them, after all their vices and passions have been consumed, a holy temple, worthy of Himself. Those, moreover, who, on account of the expression God is a Spirit, think that He is a body, are to be answered, I think, in the following manner. It is the custom of sacred Scripture, when it wishes to designate anything opposed to this gross and solid body, to call it spirit, as in the expression, The letter kills, but the spirit gives life, where there can be no doubt that by letter are meant bodily things, and by spirit intellectual things, which we also term spiritual. The apostle, moreover, says, Even unto this day, when Moses is read, the veil is upon their heart: nevertheless, when it shall turn to the Lord, the veil shall be taken away: and where the Spirit of the Lord is, there is liberty. For so long as any one is not converted to a spiritual understanding, a veil is placed over his heart, with which veil, i.e., a gross understanding, Scripture itself is said or thought to be covered: and this is the meaning of the statement that a veil was placed over the countece of Moses when he spoke to the people, i.e., when the law was publicly read aloud. But if we turn to the Lord, where also is the word of God, and where the Holy Spirit reveals spiritual knowledge, then the veil is taken away, and with unveiled face we shall behold the glory of the Lord in the holy Scriptures. 1.1.8. But perhaps these declarations may seem to have less weight with those who wish to be instructed in divine things out of the holy Scriptures, and who seek to have it proved to them from that source how the nature of God surpasses the nature of bodies. See, therefore, if the apostle does not say the same thing, when, speaking of Christ, he declares, that He is the image of the invisible God, the first-born of every creature. Not, as some suppose, that the nature of God is visible to some and invisible to others: for the apostle does not say the image of God invisible to men or invisible to sinners, but with unvarying constancy pronounces on the nature of God in these words: the image of the invisible God. Moreover, John, in his Gospel, when asserting that no one has seen God at any time, manifestly declares to all who are capable of understanding, that there is no nature to which God is visible: not as if, He were a being who was visible by nature, and merely escaped or baffled the view of a frailer creature, but because by the nature of His being it is impossible for Him to be seen. And if you should ask of me what is my opinion regarding the Only-begotten Himself, whether the nature of God, which is naturally invisible, be not visible even to Him, let not such a question appear to you at once to be either absurd or impious, because we shall give you a logical reason. It is one thing to see, and another to know: to see and to be seen is a property of bodies; to know and to be known, an attribute of intellectual being. Whatever, therefore, is a property of bodies, cannot be predicated either of the Father or of the Son; but what belongs to the nature of deity is common to the Father and the Son. Finally, even He Himself, in the Gospel, did not say that no one has seen the Father, save the Son, nor any one the Son, save the Father; but His words are: No one knows the Son, save the Father; nor any one the Father, save the Son. By which it is clearly shown, that whatever among bodily natures is called seeing and being seen, is termed, between the Father and the Son, a knowing and being known, by means of the power of knowledge, not by the frailness of the sense of sight. Because, then, neither seeing nor being seen can be properly applied to an incorporeal and invisible nature, neither is the Father, in the Gospel, said to be seen by the Son, nor the Son by the Father, but the one is said to be known by the other.
46. Origen, Homilies On Joshua, 9.8 (3rd cent. CE - 3rd cent. CE)
47. Anon., 2 Enoch, 23, 22
48. Anon., Pesiqta De Rav Kahana, 12.25
49. Anon., Joseph And Aseneth, 11.10-11.11
50. Anon., Letter of Aristeas, 166, 165 165. it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the

Subjects of this text:

subject	book bibliographic info
2 corinthians	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
abraham,as model of trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57
abraham,gods promise to	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 57
abraham,the patriarch,descent from	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
abraham,trust of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55
abraham	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 208
activeness (of converts)	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
adamic lore,christ	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
adamic lore,glory	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
adamic lore,moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
affiliation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
allegory	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
angel,angelic,angelic transformation,angelomorphism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
antioch,dedication council of (	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
antithesis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116, 150
apocalypticism,apocalypse	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
apostles	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116, 150
appearance	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
augustine	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500, 501
authority	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
avitus of vienne	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
basil of caesarea	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
birth	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
blood,of christ	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199
blood	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
bloom,harold	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
body,bodily	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
boyarin,daniel,on circumcision	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
boyarin,daniel,on divine performance	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
boyarin,daniel,on dualism	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 34
boyarin,daniel,on tevlo~	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 28
boyarin,daniel,poststructuralism of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 34
boyarin,daniel,semiology of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
bread	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
christ,and pneuma	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56, 57
christ,as a bodily being	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56, 57
christ,as a person	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56
christ,as last adam	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56
christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
christianity,judaism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
christianity,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
christianity,philosophy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
christology	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
church,as new israel	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
church	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 137; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 208
circumcision,boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
circumcision,in jewish identity	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
circumcision,of the heart	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
communion with the divine world,concealment,see hiddenness	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
community,corinth	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
community,qumran	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
consecrations,,festivals for	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
consecrations,,homilies and orations at	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
constantius ii (emperor)	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
contract,relation to trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58
conversion,moral	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
conversion,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
converts as pauls,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
covenant,mosaic	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199, 200
covenant,renewed	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161
covenant	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 208; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
covenant and creation,as socio-legal instrument	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
covenant and creation,relation to pistis	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
creation	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
creator	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
cross	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
cultic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
dead sea scrolls	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164, 180
decalogue / ten commandments	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500
dedication council of antioch (	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
desire (epithumia)	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
dietary laws biblical	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
dietary laws in the second-and third-century texts	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
dietary laws symbolic interpretation of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
distress (thlipsis),christian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
divine performance,boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
divine performance,transformative	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
dream visions	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
dualism,boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 34
dualism	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
dunn,j. d. g.	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
dunn,james d. g.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 125, 126
education/educational	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
emmaus,road to	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
encounter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116
enoch	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
epideictic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
eschatology	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
exchange,property exchanges,and inalienability	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
exclusive/exclusivity	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
exegesis	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
ezekiel	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
faith,christian	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 208
faith	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 123, 137
faithfulness,of god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 57
faithfulness,of israel	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
fatehi,m.	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87
first day of the week	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
food,impurity of in second- and third-century sources	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
foolishness,of idols	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
frei,platonism of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
fulfilment	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 200; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
furnish,victor paul	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
genealogy,as flesh	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
genealogy,physical versus spiritual	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
glory,divine	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
glory,hope of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55
glory,of adam	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
glory,of god	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
glory,of moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 180
glory	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87, 123, 137
glory (doxa),and pneuma; doxa as shine	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56, 57, 227
gnosis,gnostic,gnosticism	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
god,as spirit	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
god,incorporeal	Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 18
god,incorporeality of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
god,intervention of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
god,purposes of	deSilva (2022), Ephesians, 164
god,visible	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 162
grace,and faith	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
grace	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 58; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
hardening	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
hays,richard b.,echoes of scripture in the letters of paul	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 34, 226
hebrew	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87
hegerman,h.	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
heretics	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
hermeneutics	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
hiddenness	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
history of salvation	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
holiness	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
holum,kenneth	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
holy spirit	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380; Widdicombe (2000), The Fatherhood of God from Origen to Athanasius, 18
identity,jewish,circumcision in	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
identity,loss of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34
identity	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
idol	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
idols	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
ignorance	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
immorality,caused by idolatry	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
imperial churchgoing	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
inalienability of res sacrae,,exchanges of property and	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
intensification	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
interpretation,christian	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 180
interpretation,hellenistic jewish	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
interpretation,rabbinic	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 162
israel,community of,boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
israel,community of,paul on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
jesus/christ	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 180
jesus christ,transfiguration of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 189
jesus christ	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500
john chrysostom,on festival attendance	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
josephus	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
judgement	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
just	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
knowledge,of christ	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
knowledge,spiritual	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
kurios,kyrios	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87
law,2 corinthians	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
law,christianity	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
law,jewish,tevlo~ of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
law	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 208; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
letter and spirit,paul on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
lex fidei	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 501
lex operum / factorum	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 501
life	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137
light,illumination	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
light	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137
lord	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87, 123, 137
love	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 58
loving god and neighbours	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 501
lundbom,jack r.	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
macmullen,ramsay	Farag (2021), What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity, 242
manliness	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
marcellinus	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500, 501
martyrdom	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
mary	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116
materialist	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137
mcknight,scot	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 126
meaning,promise as	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
meaning,spiritual	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
melito	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
mental	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
metanoia/metanoeō	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
middle-platonism	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
miracles	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
missionary,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
monarchianism	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
monotheism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 137; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
moses,appearance	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
moses,art	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
moses,as christian reader	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33
moses,as paradigm of trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
moses,christ	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
moses,enoch,enochic traditions	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
moses,glorified countenance of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 189, 270
moses,legislator	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
moses,pagan literature	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
moses,polemics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 180
moses,veil of,origen on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 189, 270
moses,veil of,paul on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 189
moses	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500; Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 125; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 144
moule,c. f. d.	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
murphy-oconnor,jerome	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 125
mystery,mysteries	deSilva (2022), Ephesians, 164
mystery	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
new covenant,and old covenant	Klawans (2019), Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism, 125, 126
new creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58
new testament	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
obedience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
old testament	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 150
once/now	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
ontic/ontological	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
pagan,paganism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 137
papias of hierapolis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
passion	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 150
paul,apostolic commission	deSilva (2022), Ephesians, 164
paul,as pastor	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
paul,gospel of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361
paul,pauline,paulinism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 87, 123, 137
paul,pauline corpus	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199, 200, 208
paul,the apostle,epistle to the galatians	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 270
paul,the apostle,interpretation of israel	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 226
paul,the apostle,jewish identity of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
paul,the apostle,on letter and spirit	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19
paul,the apostle,on veil of moses	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27, 28, 33, 34, 189
paul,the apostle,supersessionism of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
paul	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137
paul of tarsus	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
paul the apostle	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
pauline tradition	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
peter	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116
phantasm	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
philo of alexandria	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
pistis iēsou	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55
plato	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
platonism,origens	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
pleasure	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, 380
pneuma (spirit) in paul,and fire in stoic cosmology	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 57
pneuma (spirit) in paul,and glory (doxa,shine)	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56, 57
pneuma (spirit) in paul,as a material phenomenon in paul	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 56, 57
pneuma (spirit) in paul,as having a cognitive function	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
polemics	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 163, 180
poststructuralism,boyarins	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 19, 34
power	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116
practice,and body	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200, 202
practice,missionary	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 200, 202
preaching,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361, 380
principles	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 116
promise,as meaning	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
promise	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 200, 208
promises of god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
prophets	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116
pseudo-philo,liber antiquitatum,psychodrama,pauline	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 202
rabbis	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
reading of letters	Alikin (2009), The Earliest History of the Christian Gathering, 164
reconciliation,ethnic	deSilva (2022), Ephesians, 164
reconciliation	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 202
relational	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
relationship	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
reliability	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58
reliance,on god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
restoration,intrareligious	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
resurrection,hope in	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
resurrection	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 137; Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137; Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
resurrection of the body	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 137
reveal,revelation	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
revelation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199, 200, 208
rhetoric, martial	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 88
rhetorical topoi	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
roman imperial period	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
rome	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84, 116, 150
sabbatum,sabbath	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 500, 501
salvation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199, 200, 208; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
sanctification	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 380
scripture,performative meaning of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 33, 34
scripture,spiritual meaning of	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
segal,a.	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 227
semantics	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
septuagint	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 361; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 200
sexual relations in second- and third-century christian sources	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 85
sinai,ascent and decent	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 164
sinai	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
sophistry	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164, 180
spirit,god as	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 271
spirit,holy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 199
spirit,holy spirit	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 150
spirit/spiritual	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 320
spirit	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 161, 162, 163, 164
spiritual	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
spiritual transformation	Brooke et al. (2008), Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity, 180
stars,astral	Werline et al. (2008), Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity, 33
structure of hebrews	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
suffering	Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 84
supersessionism,pauls	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 27
supersessionism,surpassed,of covenant and law	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55, 57, 58
syncrisis	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 33
tacitus,boyarin on	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 28