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Tiresias: The Ancient Mediterranean Religions Source Database



8240
New Testament, 2 Corinthians, 3.16-3.18
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Intertexts (texts cited often on the same page as the searched text):

57 results
1. Hebrew Bible, Deuteronomy, 18.15, 29.1, 30.11-30.14 (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׃ 30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 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;" 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Exodus, a b c d\n0 "20.5" "20.5" "20 5" \n1 12.11 12.11 12 11 \n2 18.19 18.19 18 19 \n3 18.20 18.20 18 20 \n4 18.22 18.22 18 22 \n5 18.23 18.23 18 23 \n6 18.24 18.24 18 24 \n7 2.16 2.16 2 16 \n8 2.17 2.17 2 17 \n9 2.18 2.18 2 18 \n10 2.19 2.19 2 19 \n11 2.20 2.20 2 20 \n12 2.21 2.21 2 21 \n13 20.20 20.20 20 20 \n14 24.7 24.7 24 7 \n15 24.8 24.8 24 8 \n16 33.11 33.11 33 11 \n17 34 34 34 None\n18 34.28 34.28 34 28 \n19 34.29 34.29 34 29 \n20 34.30 34.30 34 30 \n21 34.31 34.31 34 31 \n22 34.32 34.32 34 32 \n23 34.33 34.33 34 33 \n24 34.34 34.34 34 34 \n25 34.35 34.35 34 35 \n26 4.10 4.10 4 10 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Genesis, a b c d\n0 "11.30" "11.30" "11 30" \n1 12.1 12.1 12 1 \n2 12.3 12.3 12 3 \n3 12.7 12.7 12 7 \n4 15.2 15.2 15 2 \n5 15.3 15.3 15 3 \n6 15.4 15.4 15 4 \n7 15.5 15.5 15 5 \n8 15.6 15.6 15 6 \n9 17.10 17.10 17 10 \n10 17.11 17.11 17 11 \n11 17.2 17.2 17 2 \n12 17.5 17.5 17 5 \n13 18.18 18.18 18 18 \n14 2.24 2.24 2 24 \n15 37 37 37 None\n16 9.9 9.9 9 9 (9th cent. BCE - 3rd cent. BCE)

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, 18.1-18.20, 18.30 (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׃ 18.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 18.1. וְהוֹלִיד בֵּן־פָּרִיץ שֹׁפֵךְ דָּם וְעָשָׂה אָח מֵאַחַד מֵאֵלֶּה׃ 18.2. הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת בֵּן לֹא־יִשָּׂא בַּעֲוֺן הָאָב וְאָב לֹא יִשָּׂא בַּעֲוֺן הַבֵּן צִדְקַת הַצַּדִּיק עָלָיו תִּהְיֶה וְרִשְׁעַת רשע [הָרָשָׁע] עָלָיו תִּהְיֶה׃ 18.2. מַה־לָּכֶם אַתֶּם מֹשְׁלִים אֶת־הַמָּשָׁל הַזֶּה עַל־אַדְמַת יִשְׂרָאֵל לֵאמֹר אָבוֹת יֹאכְלוּ בֹסֶר וְשִׁנֵּי הַבָּנִים תִּקְהֶינָה׃ 18.3. לָכֵן אִישׁ כִּדְרָכָיו אֶשְׁפֹּט אֶתְכֶם בֵּית יִשְׂרָאֵל נְאֻם אֲדֹנָי יְהוִה שׁוּבוּ וְהָשִׁיבוּ מִכָּל־פִּשְׁעֵיכֶם וְלֹא־יִהְיֶה לָכֶם לְמִכְשׁוֹל עָוֺן׃ 18.3. חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־יִהְיֶה לָכֶם עוֹד מְשֹׁל הַמָּשָׁל הַזֶּה בְּיִשְׂרָאֵל׃ 18.4. הֵן כָּל־הַנְּפָשׁוֹת לִי הֵנָּה כְּנֶפֶשׁ הָאָב וּכְנֶפֶשׁ הַבֵּן לִי־הֵנָּה הַנֶּפֶשׁ הַחֹטֵאת הִיא תָמוּת׃ 18.5. וְאִישׁ כִּי־יִהְיֶה צַדִּיק וְעָשָׂה מִשְׁפָּט וּצְדָקָה׃ 18.6. אֶל־הֶהָרִים לֹא אָכָל וְעֵינָיו לֹא נָשָׂא אֶל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל וְאֶת־אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא וְאֶל־אִשָּׁה נִדָּה לֹא יִקְרָב׃ 18.7. וְאִישׁ לֹא יוֹנֶה חֲבֹלָתוֹ חוֹב יָשִׁיב גְּזֵלָה לֹא יִגְזֹל לַחְמוֹ לְרָעֵב יִתֵּן וְעֵירֹם יְכַסֶּה־בָּגֶד׃ 18.8. בַּנֶּשֶׁךְ לֹא־יִתֵּן וְתַרְבִּית לֹא יִקָּח מֵעָוֶל יָשִׁיב יָדוֹ מִשְׁפַּט אֱמֶת יַעֲשֶׂה בֵּין אִישׁ לְאִישׁ׃ 18.9. בְּחֻקּוֹתַי יְהַלֵּךְ וּמִשְׁפָּטַי שָׁמַר לַעֲשׂוֹת אֱמֶת צַדִּיק הוּא חָיֹה יִחְיֶה נְאֻם אֲדֹנָי יְהוִה׃ 18.11. וְהוּא אֶת־כָּל־אֵלֶּה לֹא עָשָׂה כִּי גַם אֶל־הֶהָרִים אָכַל וְאֶת־אֵשֶׁת רֵעֵהוּ טִמֵּא׃ 18.12. עָנִי וְאֶבְיוֹן הוֹנָה גְּזֵלוֹת גָּזָל חֲבֹל לֹא יָשִׁיב וְאֶל־הַגִּלּוּלִים נָשָׂא עֵינָיו תּוֹעֵבָה עָשָׂה׃ 18.13. בַּנֶּשֶׁךְ נָתַן וְתַרְבִּית לָקַח וָחָי לֹא יִחְיֶה אֵת כָּל־הַתּוֹעֵבוֹת הָאֵלֶּה עָשָׂה מוֹת יוּמָת דָּמָיו בּוֹ יִהְיֶה׃ 18.15. עַל־הֶהָרִים לֹא אָכָל וְעֵינָיו לֹא נָשָׂא אֶל־גִּלּוּלֵי בֵּית יִשְׂרָאֵל אֶת־אֵשֶׁת רֵעֵהוּ לֹא טִמֵּא׃ 18.17. מֵעָנִי הֵשִׁיב יָדוֹ נֶשֶׁךְ וְתַרְבִּית לֹא לָקָח מִשְׁפָּטַי עָשָׂה בְּחֻקּוֹתַי הָלָךְ הוּא לֹא יָמוּת בַּעֲוֺן אָבִיו חָיֹה יִחְיֶה׃ 18.19. וַאֲמַרְתֶּם מַדֻּעַ לֹא־נָשָׂא הַבֵּן בַּעֲוֺן הָאָב וְהַבֵּן מִשְׁפָּט וּצְדָקָה עָשָׂה אֵת כָּל־חֻקּוֹתַי שָׁמַר וַיַּעֲשֶׂה אֹתָם חָיֹה יִחְיֶה׃ 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.’" 18.1. And the word of the LORD came unto me, saying:" 18.2. ’What mean ye, that ye use this proverb in the land of Israel, saying: The fathers have eaten sour grapes, And the children’s teeth are set on edge?" 18.3. As I live, saith the Lord GOD, ye shall not have occasion any more to use this proverb in Israel." 18.4. Behold, all souls are Mine; as the soul of the father, so also the soul of the son is Mine; the soul that sinneth, it shall die." 18.5. But if a man be just, and do that which is lawful and right," 18.6. and hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, neither hath defiled his neighbour’s wife, neither hath come near to a woman in her impurity;" 18.7. and hath not wronged any, but hath restored his pledge for a debt, hath taken nought by robbery, hath given his bread to the hungry, and hath covered the naked with a garment;" 18.8. he that hath not given forth upon interest, neither hath taken any increase, that hath withdrawn his hand from iniquity, hath executed true justice between man and man," 18.9. hath walked in My statutes, and hath kept Mine ordices, to deal truly; he is just, he shall surely live, saith the Lord GOD." 18.10. If he beget a son that is a robber, a shedder of blood, and that doeth to a brother any of these things," 18.11. whereas he himself had not done any of these things, for he hath even eaten upon the mountains, and defiled his neighbour’s wife," 18.12. hath wronged the poor and needy, hath taken by robbery, hath not restored the pledge, and hath lifted up his eyes to the idols, hath committed abomination," 18.13. hath given forth upon interest, and hath taken increase; shall he then live? he shall not live—he hath done all these abominations; he shall surely be put to death, his blood shall be upon him." 18.15. that hath not eaten upon the mountains, neither hath lifted up his eyes to the idols of the house of Israel, hath not defiled his neighbour’s wife," 18.17. that hath withdrawn his hand from the poor, that hath not received interest nor increase, hath executed Mine ordices, hath walked in My statutes; he shall not die for the iniquity of his father, he shall surely live." 18.19. Yet say ye: Why doth not the son bear the iniquity of the father with him? When the son hath done that which is lawful and right, and hath kept all My statutes, and hath done them, he shall surely live." 18.20. The soul that sinneth, it shall die; the son shall not bear the iniquity of the father with him, neither shall the father bear the iniquity of the son with him; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him." 18.30. Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Return ye, and turn yourselves from all your transgressions; so shall they not be a stumblingblock of iniquity unto you."
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), 44.15-44.16, 44.20 (2nd cent. BCE - 2nd cent. BCE)

44.15. Peoples will declare their wisdom,and the congregation proclaims their praise. 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 Change of Names, 131-136, 139-140, 143-144, 152, 130 (1st cent. BCE - 1st cent. CE)

130. Having now discussed at sufficient length the subject of change and alteration of names, we will turn to the matters which come next in order in our proposed examination. Immediately after the events which we have just mentioned, came the birth of Isaac; for after God had given to his mother the name of Sarrah instead of Sarah, he said to Abraham, "I will give unto thee a Son." We must consider each of the things here indicated particularly.
21. Philo of Alexandria, On The Special Laws, 1.6 (1st cent. BCE - 1st 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.
22. Philo of Alexandria, On The Life of Moses, 2.12, 2.69-2.70 (1st cent. BCE - 1st 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.
23. Philo of Alexandria, That God Is Unchangeable, 77 (1st cent. BCE - 1st 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.
24. 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.
25. 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.
26. 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.
27. 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.
28. New Testament, 2 Peter, 3.18 (1st cent. CE - 1st cent. CE)

3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
29. 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)

30. New Testament, Acts, 2.22-2.35, 3.19, 7.52, 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 7.52. Which of the prophets didn't your fathers persecute? They killed those who foretold the coming of the Righteous One, of whom you have now become betrayers and murderers. 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
31. 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.
32. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

33. 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.
34. 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.
35. 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, 5.16-5.23, 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. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation.
36. 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.
37. 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.
38. 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, 8.4, 8.5, 8.6, 8.7, 8.8, 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.
39. 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!
40. 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.
41. 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!'
42. 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.
43. Quintilian, Institutes of Oratory, 3.7.26, 8.6 (1st cent. CE - 1st cent. CE)

3.7.26.  Cities are praised after the same fashion as men. The founder takes the place of the parent, and antiquity carries great authority, as for instance in the case of those whose inhabitants are said to be sprung from the soil. The virtues and vices revealed by their deeds are the same as in private individuals. The advantages arising from site or fortifications are however peculiar to cities. Their citizens enhance their fame just as children bring honour to their parents.
44. Quintilian, Institutio Oratoria, 8.6 (1st cent. CE - 1st cent. CE)

45. Clement of Alexandria, Miscellanies, 6.7 (2nd cent. CE - 3rd cent. CE)

46. Hermogenes, Rhetorical Exercises, 18-19, 17 (2nd cent. CE - 3rd cent. CE)

47. Irenaeus, Refutation of All Heresies, 5.8.3 (2nd cent. CE - 3rd cent. CE)

48. 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.
49. 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.
50. 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.
51. Origen, Homilies On Joshua, 9.8 (3rd cent. CE - 3rd cent. CE)

52. Aphthonius, Progymnasmata, 40 (4th cent. CE - 5th cent. CE)

53. Augustine, Against Julian, 3.51-3.52 (4th cent. CE - 5th cent. CE)

54. Anon., 2 Enoch, 23, 22

55. Anon., Pesiqta De Rav Kahana, 12.25

56. Anon., Joseph And Aseneth, 11.10-11.11

57. 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, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 88
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55, 57
abraham, the patriarch, descent from Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54, 55
abraham Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
abram/abraham, change of name Cover, Philo of Alexandria: On the Change of Names (2023) 268
abram/abraham, prayer for ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 551
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 551
activeness (of converts) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
ad autolycum (theophilus of antioch) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
adamic lore, christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
adamic lore, glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
adamic lore, moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
affiliation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
allegory Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 33
antioch, dedication council of ( Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
antithesis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116, 150
apocalypticism, apocalypse Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
apology (tertullian), 1 apology (justin martyr) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
apostles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116, 150
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
arriano, contra iulianum opus imperfectum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
arriano, on original sin Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
athanasius of alexandria, easter letter/festal letter Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
athanasius of alexandria, homilies and sermons of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 500, 501
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
avitus of vienne Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
basil of caesarea Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
benjamin Cover, Philo of Alexandria: On the Change of Names (2023) 319
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 199
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84
bloom, harold Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 33
boyarin, daniel, on circumcision Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
boyarin, daniel, on divine performance Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
boyarin, daniel, on dualism Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 34
boyarin, daniel, on tevlo~ Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 28
boyarin, daniel, poststructuralism of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 34
boyarin, daniel, semiology of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 33
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
cappadocian fathers, gregory of nyssa Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
christ, and pneuma Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57
christ, as a bodily being Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57
christ, as a person Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56
christ, as last adam Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56
christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
christian exegesis, homilies and sermons Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
christianity, judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
christianity, philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
christology Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
church, as new israel Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
church Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 137; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
circumcision, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
circumcision, in jewish identity Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
circumcision, of the heart Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
clearchus of soli, 2 clement Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
communion with the divine world, concealment, see hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
community, corinth Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
community, qumran Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
consecrations, festivals for Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
consecrations, homilies and orations at Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
constantius ii (emperor) Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
contract, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
conversion, moral Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
conversion, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
converts as pauls, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 199, 200
covenant, renewed Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 33; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
covenant and creation, as socio-legal instrument Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54, 55, 57, 58
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
cultic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
cyril of alexandria Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 164, 180
decalogue / ten commandments Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 500
dedication council of antioch ( Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws biblical Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws in the second-and third-century texts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws symbolic interpretation of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
distress (thlipsis), christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
divine performance, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
divine performance, transformative Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 33
dream visions Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 164
dualism, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 34
dualism Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
dunn, j. d. g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 227
dunn, james d. g. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 125, 126
easter letter/festal letter Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
education/educational Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
emmaus, road to Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116
enoch Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 33
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
exchange, property exchanges, and inalienability Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
exclusive/exclusivity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
ezekiel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
faith Cover, Philo of Alexandria: On the Change of Names (2023) 268; Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 123, 137
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55, 57
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58
fatehi, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 227
father Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87
festal letter/easter letter Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
flesh Cover, Philo of Alexandria: On the Change of Names (2023) 268
food, impurity of in second- and third-century sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
foolishness, of idols Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
frei, platonism of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 200; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
furnish, victor paul Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 126
genealogy, as flesh Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
genealogy, physical versus spiritual Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
genres of christian exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54, 55
glory, of adam Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
glory, of god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
glory, of moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 180
glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87, 123, 137
glory (doxa), and pneuma; doxa as shine Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57, 227
gnosis, gnostic, gnosticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 33
god, as spirit Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
god, incorporeal Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 18
god, incorporeality of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
god, intervention of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
god, justice of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
god, purposes of deSilva, Ephesians (2022) 164
god, visible Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 162
grace, and faith Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
grace Cover, Philo of Alexandria: On the Change of Names (2023) 390; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55, 58; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
gregory of nyssa Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
hagar Cover, Philo of Alexandria: On the Change of Names (2023) 551
hannah Cover, Philo of Alexandria: On the Change of Names (2023) 390
hardening Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
hays, richard b., echoes of scripture in the letters of paul Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 33, 34, 226
hebrew Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87
hegerman, h. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 227
heretics Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
hermeneutics Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
history of salvation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
holiness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
holum, kenneth Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
holy spirit Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380; Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 18
homilies and sermons, homilies on numbers (origen) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
homilies and sermons, in second-century christian exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
homilies and sermons, of origen Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
homilies and sermons, third-century eastern church, development of genre in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
homilies and sermons Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
homily Cover, Philo of Alexandria: On the Change of Names (2023) 268, 319
identity, jewish, circumcision in Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
identity, loss of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27, 28, 33, 34
identity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
idol Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
idols Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
ignorance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
immorality, caused by idolatry Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
imperial churchgoing Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
inalienability of res sacrae, exchanges of property and Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
intensification Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
interpretation, christian Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180
interpretation, hellenistic jewish Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
interpretation, rabbinic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 162
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 390
ishmael Cover, Philo of Alexandria: On the Change of Names (2023) 551
israel, community of, boyarin on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
israel, community of, paul on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 268, 319
jacob Cover, Philo of Alexandria: On the Change of Names (2023) 319
jacob of serug Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
jesus/christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 180
jesus christ, transfiguration of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 189
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 500
jethro Cover, Philo of Alexandria: On the Change of Names (2023) 319
john chrysostom, on festival attendance Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
john chrysostom, syriac exegesis and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
joseph Cover, Philo of Alexandria: On the Change of Names (2023) 319
josephus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 164
joshua Cover, Philo of Alexandria: On the Change of Names (2023) 319
joy Cover, Philo of Alexandria: On the Change of Names (2023) 390
judaism, palestinian Cover, Philo of Alexandria: On the Change of Names (2023) 268
judgement Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
justice, divine Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
justin martyr, on allegorical exegesisnan Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
justin martyr, on homilies and sermons Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
knowledge, of christ Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
knowledge, spiritual Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
kurios, kyrios Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 390
law, 2 corinthians Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
law, christianity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
law, jewish, tevlo~ of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116, 150
leah Cover, Philo of Alexandria: On the Change of Names (2023) 390
letter and spirit, paul on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
lex fidei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 501
lex operum / factorum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 501
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 137
light, illumination Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 33
light Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 137
logos Cover, Philo of Alexandria: On the Change of Names (2023) 268
lord Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87, 123, 137
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54, 58
loving god and neighbours Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 501
lundbom, jack r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 126
macmullen, ramsay Farag, What Makes a Church Sacred? Legal and Ritual Perspectives from Late Antiquity (2021) 242
manliness Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 88
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 500, 501
martyrdom Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 33
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116
materialist Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 137
mcknight, scot Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 126
meaning, promise as Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
meaning, spiritual Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
melito Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84
memre, of jacob of serug Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 712
mental Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
metanoia/metanoeō Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
middle-platonism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
midian Cover, Philo of Alexandria: On the Change of Names (2023) 319
miracles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84
missionary, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
monarchianism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
monotheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 137; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
moses, appearance Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
moses, as christian reader Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 33
moses, as paradigm of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 54
moses, christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
moses, enoch, enochic traditions Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
moses, glorified countenance of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 189, 270
moses, legislator Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 164
moses, pagan literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180
moses, polemics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180
moses, veil of, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 189, 270
moses, veil of, paul on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27, 28, 33, 34, 189
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 500; Cover, Philo of Alexandria: On the Change of Names (2023) 268, 319, 390; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 125; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 199; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 144
moule, c. f. d. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 227
murphy-oconnor, jerome Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 125
mystery, mysteries deSilva, Ephesians (2022) 164
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 268, 319
natural sin Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
new covenant, and old covenant Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 125, 126
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
new testament Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58
old testament Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 150
once/now Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
ontic/ontological Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
origen, homilies and sermons of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
origen, homilies on numbers Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 777
original sin, and justice Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
original sin, augustine on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 298
pagan, paganism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 137
papias of hierapolis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84
passion Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 150
paul, apostolic commission deSilva, Ephesians (2022) 164
paul, as pastor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
paul, gospel of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361
paul, pauline, paulinism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 87, 123, 137
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 199, 200, 208
paul, the apostle, epistle to the galatians Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 270
paul, the apostle, interpretation of israel Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
paul, the apostle, jewish identity of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
paul, the apostle, on letter and spirit Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
paul, the apostle, on veil of moses Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27, 28, 33, 34, 189
paul, the apostle, supersessionism of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 27
paul Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 150; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 137
paul of tarsus Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 88
paul the apostle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 380
pauline tradition Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
perfection Cover, Philo of Alexandria: On the Change of Names (2023) 551
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 84, 116
phantasm Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
philo of alexandria Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 161, 162, 163, 164, 180; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 320
pistis iēsou Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 55
plato Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 116
platonism, origens Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 271
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 361, 380
plutarch Cover, Philo of Alexandria: On the Change of Names (2023) 319
pneuma (spirit) in paul, and fire in stoic cosmology Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 57
pneuma (spirit) in paul, and glory (doxa, shine) Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57
pneuma (spirit) in paul, as a material phenomenon in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 56, 57
pneuma (spirit) in paul, as having a cognitive function Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 227
polemics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180