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Tiresias: The Ancient Mediterranean Religions Source Database



8240
New Testament, 2 Corinthians, 4.16
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Intertexts (texts cited often on the same page as the searched text):

44 results
1. Hebrew Bible, Song of Songs, 8.6 (9th cent. BCE - 3rd cent. BCE)

8.6. שִׂימֵנִי כַחוֹתָם עַל־לִבֶּךָ כַּחוֹתָם עַל־זְרוֹעֶךָ כִּי־עַזָּה כַמָּוֶת אַהֲבָה קָשָׁה כִשְׁאוֹל קִנְאָה רְשָׁפֶיהָ רִשְׁפֵּי אֵשׁ שַׁלְהֶבֶתְיָה׃ 8.6. Set me as a seal upon thy heart, As a seal upon thine arm; For love is strong as death, Jealousy is cruel as the grave; The flashes thereof are flashes of fire, A very flame of the LORD.
2. Hebrew Bible, Exodus, 20.20 (9th cent. BCE - 3rd cent. BCE)

20.20. Ye shall not make with Me—gods of silver, or gods of gold, ye shall not make unto you."
3. Hebrew Bible, Genesis, 1.26, 2.7, 21.2-21.3, 38.18 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 21.2. וַיְהִי אֱלֹהִים אֶת־הַנַּעַר וַיִּגְדָּל וַיֵּשֶׁב בַּמִּדְבָּר וַיְהִי רֹבֶה קַשָּׁת׃ 21.2. וַתַּהַר וַתֵּלֶד שָׂרָה לְאַבְרָהָם בֵּן לִזְקֻנָיו לַמּוֹעֵד אֲשֶׁר־דִּבֶּר אֹתוֹ אֱלֹהִים׃ 21.3. וַיֹּאמֶר כִּי אֶת־שֶׁבַע כְּבָשֹׂת תִּקַּח מִיָּדִי בַּעֲבוּר תִּהְיֶה־לִּי לְעֵדָה כִּי חָפַרְתִּי אֶת־הַבְּאֵר הַזֹּאת׃ 21.3. וַיִּקְרָא אַבְרָהָם אֶת־שֶׁם־בְּנוֹ הַנּוֹלַד־לוֹ אֲשֶׁר־יָלְדָה־לּוֹ שָׂרָה יִצְחָק׃ 38.18. וַיֹּאמֶר מָה הָעֵרָבוֹן אֲשֶׁר אֶתֶּן־לָּךְ וַתֹּאמֶר חֹתָמְךָ וּפְתִילֶךָ וּמַטְּךָ אֲשֶׁר בְּיָדֶךָ וַיִּתֶּן־לָּהּ וַיָּבֹא אֵלֶיהָ וַתַּהַר לוֹ׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul." 21.2. And Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him." 21.3. And Abraham called the name of his son that was born unto him, whom Sarah bore to him, Isaac." 38.18. And he said: ‘What pledge shall I give thee?’ And she said: ‘Thy signet and thy cord, and thy staff that is in thy hand.’ And he gave them to her, and came in unto her, and she conceived by him."
4. Hebrew Bible, Ezekiel, 37.5-37.6, 37.8, 37.10, 37.14 (6th cent. BCE - 5th cent. BCE)

37.5. כֹּה אָמַר אֲדֹנָי יְהוִה לָעֲצָמוֹת הָאֵלֶּה הִנֵּה אֲנִי מֵבִיא בָכֶם רוּחַ וִחְיִיתֶם׃ 37.6. וְנָתַתִּי עֲלֵיכֶם גִּדִים וְהַעֲלֵתִי עֲלֵיכֶם בָּשָׂר וְקָרַמְתִּי עֲלֵיכֶם עוֹר וְנָתַתִּי בָכֶם רוּחַ וִחְיִיתֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה׃ 37.8. וְרָאִיתִי וְהִנֵּה־עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה וַיִּקְרַם עֲלֵיהֶם עוֹר מִלְמָעְלָה וְרוּחַ אֵין בָּהֶם׃ 37.14. וְנָתַתִּי רוּחִי בָכֶם וִחְיִיתֶם וְהִנַּחְתִּי אֶתְכֶם עַל־אַדְמַתְכֶם וִידַעְתֶּם כִּי־אֲנִי יְהוָה דִּבַּרְתִּי וְעָשִׂיתִי נְאֻם־יְהוָה׃ 37.5. Thus saith the Lord GOD unto these bones: Behold, I will cause breath to enter into you, and ye shall live." 37.6. And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the LORD.’" 37.8. And I beheld, and, lo, there were sinews upon them, and flesh came up, and skin covered them above; but there was no breath in them." 37.10. So I prophesied as He commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great host." 37.14. And I will put My spirit in you, and ye shall live, and I will place you in your own land; and ye shall know that I the LORD have spoken, and performed it, saith the LORD.’"
5. Anon., Testament of Job, 20.9 (2nd cent. BCE - 2nd cent. CE)

6. Dead Sea Scrolls, Damascus Covenant, 3.20 (2nd cent. BCE - 1st cent. CE)

7. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.20 (2nd cent. BCE - 1st cent. CE)

8. Dead Sea Scrolls, 4Q504, 8 (2nd cent. BCE - 1st cent. CE)

9. Dead Sea Scrolls, Community Rule, 4.23 (2nd cent. BCE - 1st cent. CE)

10. Hebrew Bible, Daniel, 3.17-3.18, 12.1-12.3 (2nd cent. BCE - 2nd cent. BCE)

3.17. הֵן אִיתַי אֱלָהַנָא דִּי־אֲנַחְנָא פָלְחִין יָכִל לְשֵׁיזָבוּתַנָא מִן־אַתּוּן נוּרָא יָקִדְתָּא וּמִן־יְדָךְ מַלְכָּא יְשֵׁיזִב׃ 3.18. וְהֵן לָא יְדִיעַ לֶהֱוֵא־לָךְ מַלְכָּא דִּי לאלהיך [לֵאלָהָךְ] לָא־איתינא [אִיתַנָא] פָלְחִין וּלְצֶלֶם דַּהֲבָא דִּי הֲקֵימְתָּ לָא נִסְגֻּד׃ 12.1. יִתְבָּרֲרוּ וְיִתְלַבְּנוּ וְיִצָּרְפוּ רַבִּים וְהִרְשִׁיעוּ רְשָׁעִים וְלֹא יָבִינוּ כָּל־רְשָׁעִים וְהַמַּשְׂכִּלִים יָבִינוּ׃ 12.1. וּבָעֵת הַהִיא יַעֲמֹד מִיכָאֵל הַשַּׂר הַגָּדוֹל הָעֹמֵד עַל־בְּנֵי עַמֶּךָ וְהָיְתָה עֵת צָרָה אֲשֶׁר לֹא־נִהְיְתָה מִהְיוֹת גּוֹי עַד הָעֵת הַהִיא וּבָעֵת הַהִיא יִמָּלֵט עַמְּךָ כָּל־הַנִּמְצָא כָּתוּב בַּסֵּפֶר׃ 12.2. וְרַבִּים מִיְּשֵׁנֵי אַדְמַת־עָפָר יָקִיצוּ אֵלֶּה לְחַיֵּי עוֹלָם וְאֵלֶּה לַחֲרָפוֹת לְדִרְאוֹן עוֹלָם׃ 12.3. וְהַמַּשְׂכִּלִים יַזְהִרוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד׃ 3.17. If our God whom we serve is able to deliver us, He will deliver us from the burning fiery furnace, and out of thy hand, O king." 3.18. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up.’" 12.1. And at that time shall Michael stand up, the great prince who standeth for the children of thy people; and there shall be a time of trouble, such as never was since there was a nation even to that same time; and at that time thy people shall be delivered, every one that shall be found written in the book." 12.2. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to reproaches and everlasting abhorrence." 12.3. And they that are wise shall shine as the brightness of the firmament; and they that turn the many to righteousness as the stars for ever and ever."
11. Septuagint, Judith, 8.16-8.17 (2nd cent. BCE - 0th cent. CE)

8.16. Do not try to bind the purposes of the Lord our God; for God is not like man, to be threatened, nor like a human being, to be won over by pleading. 8.17. Therefore, while we wait for his deliverance, let us call upon him to help us, and he will hear our voice, if it pleases him.
12. Septuagint, Wisdom of Solomon, 2.18-2.21, 2.24, 9.15 (2nd cent. BCE - 1st cent. BCE)

2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries. 2.19. Let us test him with insult and torture,that we may find out how gentle he is,and make trial of his forbearance. 2.20. Let us condemn him to a shameful death,for, according to what he says, he will be protected. 2.21. Thus they reasoned, but they were led astray,for their wickedness blinded them 2.24. but through the devils envy death entered the world,and those who belong to his party experience it. 9.15. for a perishable body weighs down the soul,and this earthy tent burdens the thoughtful mind.
13. Philo of Alexandria, On The Preliminary Studies, 108-110, 107 (1st cent. BCE - 1st cent. CE)

107. For this propitiation also is established in the tenth day of the month, when the soul addresses its supplications to the tenth portion, namely to God, and has learnt, by its own sagacity and acuteness, the insignificance and nothingness of the creature, and also the excessive perfection and pre-eminent excellence in all good things of the uncreated God. Therefore God becomes at once propitious, and propitious too, even without any supplications being addressed to him, to those who abase and humble themselves, and who are not puffed up with vain arrogance and self-opinion.
14. Philo of Alexandria, On The Life of Moses, 2.69-2.70 (1st cent. BCE - 1st cent. CE)

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.
15. Dio Chrysostom, Orations, 12.5, 12.13, 12.15 (1st cent. CE

12.5.  And since you likewise, though having so many delight­ful spectacles to behold, and so many things to hear — able orators, most charming writers of both verse and prose, and finally, like gorgeous peacocks, sophists in great numbers, men who are lifted aloft as on wings by their fame and disciples — since you, I say, despite all these attractions, draw near and wish to listen to me, a man who knows nothing and makes no claim to knowing, am I not right in likening your interest to that which the birds take in the owl, one might almost say not without some divine purpose? 12.13.  For just as that bird makes no use herself of the others that fly to her side, but to the fowler is the most useful of all possessions — since he has no need to throw out feed or mimic a call, but merely to show the owl and then have a great multitude of birds — so I too have nothing to gain by the interest of the many. For I do not take disciples, since I know there is nothing I should be able to teach them, seeing that I know nothing myself; but to lie and deceive by my promises, I have not the courage for that. But if I associated myself with a professional sophist, I should help him greatly by gathering a great crowd to him and then allowing him to dispose of the catch as he wished. However, for some reason or other, not one of the sophists is willing to take me on, nor can they bear the sight of me. 12.15.  But notwithstanding, I declare to that, great as is your number, you have been eager to hear a man who is neither handsome in appearance nor strong, and in age is already past his prime, one who has no disciple, who professes, I may almost say, no art or special knowledge either of the nobler or of the meaner sort, no ability either as a prophet or a sophist, nay, not even as an orator or a flatterer, one who is not even a clever writer, who does not even have a craft deserving of praise or of interest, but who simply — wears his hair long! But if you think it a better and wiser course
16. New Testament, 1 Corinthians, 1.9, 2.3, 2.6-2.16, 3.16, 4.1, 6.19, 11.7, 14.18, 15.21-15.28, 15.45-15.49 (1st cent. CE - 1st cent. CE)

1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 2.3. I was with you in weakness, in fear, and in muchtrembling. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 14.18. I thank my God, I speak with otherlanguages more than you all. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly.
17. New Testament, 1 Timothy, 6.14-6.15 (1st cent. CE - 1st cent. CE)

6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ; 6.15. which in its own times he will show, who is the blessed and only Ruler, the King of kings, and Lord of lords;
18. New Testament, 2 Corinthians, 1, 1.7, 1.8, 1.9, 1.10, 1.15, 1.16, 1.17, 1.22, 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, 3.16, 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, 4.16-5.10, 4.17, 4.18, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.13, 5.14, 6, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 7, 10.8, 10.10, 11.13, 11.14, 11.30, 12.1, 12.2, 12.3, 12.4, 12.5, 12.7, 12.8, 12.9, 12.10, 12.19, 13.1 (1st cent. CE - 1st cent. CE)

19. New Testament, 2 Timothy, 2.18 (1st cent. CE - 1st cent. CE)

2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some.
20. New Testament, Acts, 5.3-5.5 (1st cent. CE - 2nd cent. CE)

5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things.
21. New Testament, Philemon, 3.11-3.14 (1st cent. CE - 1st cent. CE)

22. New Testament, Colossians, 1.15, 2.12-2.13, 3.1, 3.9 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings
23. New Testament, Ephesians, 2.6, 3.14-3.21, 4.17-4.24, 6.13-6.17 (1st cent. CE - 1st cent. CE)

2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20. But you did not learn Christ that way; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 6.13. Therefore, put on the whole armor of God, that you may be able to withstand in the evil day, and, having done all, to stand. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness 6.15. and having fitted your feet with the preparation of the gospel of peace; 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one. 6.17. And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
24. New Testament, Galatians, 1.11-1.17, 4.19, 6.9 (1st cent. CE - 1st cent. CE)

1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up.
25. New Testament, Philippians, 1.20, 2.6, 3.1, 3.7-3.14, 3.21, 4.14 (1st cent. CE - 1st cent. CE)

1.20. according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life, or by death. 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 3.7. However, what things were gain to me, these have I counted loss for Christ. 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. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 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. 4.14. However you did well that you had fellowship with my affliction.
26. New Testament, Romans, 2.5-2.11, 5.1-5.2, 5.12-5.21, 6.1-6.5, 6.9-6.11, 7.7-7.25, 8.8-8.32, 12.1-12.2, 13.14 (1st cent. CE - 1st cent. CE)

2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts.
27. New Testament, John, 1.18 (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.
28. New Testament, Matthew, 18.5-18.35 (1st cent. CE - 1st cent. CE)

18.5. Whoever receives one such little child in my name receives me 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 18.7. Woe to the world because of occasions of stumbling! For it must be that the occasions come, but woe to that person through whom the occasion comes! 18.8. If your hand or your foot causes you to stumble, cut it off, and cast it from you. It is better for you to enter into life maimed or crippled, rather than having two hands or two feet to be cast into the eternal fire. 18.9. If your eye causes you to stumble, pluck it out, and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes to be cast into the Gehenna of fire. 18.10. See that you don't despise one of these little ones, for I tell you that in heaven their angels always see the face of my Father who is in heaven. 18.11. For the Son of Man came to save that which was lost. 18.12. What do you think? If a man has one hundred sheep, and one of them goes astray, doesn't he leave the ninety-nine, go to the mountains, and seek that which has gone astray? 18.13. If he finds it, most assuredly I tell you, he rejoices over it more than over the ninety-nine which have not gone astray. 18.14. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 18.16. But if he doesn't listen, take one or two more with you, that at the mouth of two or three witnesses every word may be established. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 18.18. Most assuredly I tell you, whatever things you will bind on earth will be bound in heaven, and whatever things you will loose on earth will be loosed in heaven. 18.19. Again, assuredly I tell you, that if two of you will agree on earth concerning anything that they will ask, it will be done for them by my Father who is in heaven. 18.20. For where two or three are gathered together in my name, there I am in the midst of them. 18.21. Then Peter came and said to him, "Lord, how often shall my brother sin against me, and I forgive him? Until seven times? 18.22. Jesus said to him, "I don't tell you until seven times, but, until seventy times seven. 18.23. Therefore the Kingdom of Heaven is like a certain king, who wanted to reconcile accounts with his servants. 18.24. When he had begun to reconcile, one was brought to him who owed him ten thousand talents. 18.25. But because he couldn't pay, his lord commanded him to be sold, with his wife, his children, and all that he had, and payment to be made. 18.26. The servant therefore fell down and kneeled before him, saying, 'Lord, have patience with me, and I will repay you all.' 18.27. The lord of that servant, being moved with compassion, released him, and forgave him the debt. 18.28. But that servant went out, and found one of his fellow servants, who owed him one hundred denarii, and he grabbed him, and took him by the throat, saying, 'Pay me what you owe!' 18.29. So his fellow servant fell down at his feet and begged him, saying, 'Have patience with me, and I will repay you.' 18.30. He would not, but went and cast him into prison, until he should pay back that which was due. 18.31. So when his fellow servants saw what was done, they were exceedingly sorry, and came and told to their lord all that was done. 18.32. Then his lord called him in, and said to him, 'You wicked servant! I forgave you all that debt, because you begged me. 18.33. Shouldn't you also have had mercy on your fellow servant, even as I had mercy on you?' 18.34. His lord was angry, and delivered him to the tormentors, until he should pay all that was due to him. 18.35. So my heavenly Father will also do to you, if you don't each forgive your brother from your hearts for his misdeeds.
29. Plutarch, Advice About Keeping Well, None (1st cent. CE - 2nd cent. CE)

30. Clement of Alexandria, Excerpts From Theodotus, 21 (2nd cent. CE - 3rd cent. CE)

21. The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels.
31. Irenaeus, Refutation of All Heresies, 1.24.1 (2nd cent. CE - 3rd cent. CE)

32. Tertullian, On The Resurrection of The Flesh, 8.3 (2nd cent. CE - 3rd cent. CE)

33. Nag Hammadi, On The Origin of The World, 116.7 (3rd cent. CE - 3rd cent. CE)

34. Nag Hammadi, The Gospel of Philip, 68.22-68.26, 70.13-70.17, 71.16-71.21 (3rd cent. CE - 3rd cent. CE)

35. Nag Hammadi, The Gospel of Thomas, 22 (3rd cent. CE - 3rd cent. CE)

36. Nag Hammadi, The Hypostasis of The Archons, 89.3, 89.16 (3rd cent. CE - 3rd cent. CE)

37. Nag Hammadi, The Tripartite Tractate, 105, 104 (3rd cent. CE - 3rd cent. CE)

38. Origen, Commentary On Romans, 5.8.13-5.8.14 (3rd cent. CE - 3rd cent. CE)

39. Origen, Commentary On Romans, 5.8.13-5.8.14 (3rd cent. CE - 3rd cent. CE)

40. Origen, Commentary On Romans, 5.8.13-5.8.14 (3rd cent. CE - 3rd cent. CE)

41. Origen, Against Celsus, 6.69-6.72 (3rd cent. CE - 3rd cent. CE)

6.69. Celsus, however, asserts that the answer which we give is based upon a probable conjecture, admitting that he describes our answer in the following terms: Since God is great and difficult to see, He put His own Spirit into a body that resembled ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. But the God and Father of all things is not the only being that is great in our judgment; for He has imparted (a share) of Himself and His greatness to His Only-begotten and First-born of every creature, in order that He, being the image of the invisible God, might preserve, even in His greatness, the image of the Father. For it was not possible that there could exist a well-proportioned, so to speak, and beautiful image of the invisible God, which did not at the same time preserve the image of His greatness. God, moreover, is in our judgment invisible, because He is not a body, while He can be seen by those who see with the heart, that is, the understanding; not indeed with any kind of heart, but with one which is pure. For it is inconsistent with the fitness of things that a polluted heart should look upon God; for that must be itself pure which would worthily behold that which is pure. Let it be granted, indeed, that God is difficult to see, yet He is not the only being who is so; for His Only-begotten also is difficult to see. For God the Word is difficult to see, and so also is His wisdom, by which God created all things. For who is capable of seeing the wisdom which is displayed in each individual part of the whole system of things, and by which God created every individual thing? It was not, then, because God was difficult to see that He sent God His Son to be an object easy to be seen. And because Celsus does not understand this, he has represented us as saying, Because God was 'difficult to see,' He put His own Spirit in a body resembling ours, and sent it down to us, that we might be enabled to hear Him and become acquainted with Him. Now, as we have stated, the Son also is difficult to see, because He is God the Word, through whom all things were made, and who tabernacled among us. 6.70. If Celsus, indeed, had understood our teaching regarding the Spirit of God, and had known that as many as are led by the Spirit of God, these are the sons of God, he would not have returned to himself the answer which he represents as coming from us, that God put His own Spirit into a body, and sent it down to us; for God is perpetually bestowing of His own Spirit to those who are capable of receiving it, although it is not by way of division and separation that He dwells in (the hearts of) the deserving. Nor is the Spirit, in our opinion, a body, any more than fire is a body, which God is said to be in the passage, Our God is a consuming fire. For all these are figurative expressions, employed to denote the nature of intelligent beings by means of familiar and corporeal terms. In the same way, too, if sins are called wood, and straw, and stubble, we shall not maintain that sins are corporeal; and if blessings are termed gold, and silver, and precious stones, we shall not maintain that blessings are corporeal; so also, if God be said to be a fire that consumes wood, and straw, and stubble, and all substance of sin, we shall not understand Him to be a body, so neither do we understand Him to be a body if He should be called fire. In this way, if God be called spirit, we do not mean that He is a body. For it is the custom of Scripture to give to intelligent beings the names of spirits and spiritual things, by way of distinction from those which are the objects of sense; as when Paul says, But our sufficiency is of God; who has also made us able ministers of the New Testament; not of the letter, but of the spirit; for the letter kills, but the spirit gives life, where by the letter he means that exposition of Scripture which is apparent to the senses, while by the spirit that which is the object of the understanding. It is the same, too, with the expression, God is a Spirit. And because the prescriptions of the law were obeyed both by Samaritans and Jews in a corporeal and literal manner, our Saviour said to the Samaritan woman, The hour is coming, when neither in Jerusalem, nor in this mountain, shall you worship the Father. God is a Spirit; and they that worship Him must worship Him in spirit and in truth. And by these words He taught men that God must be worshipped not in the flesh, and with fleshly sacrifices, but in the spirit. And He will be understood to be a Spirit in proportion as the worship rendered to Him is rendered in spirit, and with understanding. It is not, however, with images that we are to worship the Father, but in truth, which came by Jesus Christ, after the giving of the law by Moses. For when we turn to the Lord (and the Lord is a Spirit ), He takes away the veil which lies upon the heart when Moses is read. 6.71. Celsus accordingly, as not understanding the doctrine relating to the Spirit of God (for the natural man receives not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned ), weaves together (such a web) as pleases himself, imagining that we, in calling God a Spirit, differ in no respect in this particular from the Stoics among the Greeks, who maintain that God is a Spirit, diffused through all things, and containing all things within Himself. Now the superintendence and providence of God does extend through all things, but not in the way that spirit does, according to the Stoics. Providence indeed contains all things that are its objects, and comprehends them all, but not as a containing body includes its contents, because they also are body, but as a divine power does it comprehend what it contains. According to the philosophers of the Porch, indeed, who assert that principles are corporeal, and who on that account make all things perishable, and who venture even to make the God of all things capable of perishing, the very Word of God, who descends even to the lowest of mankind, would be - did it not appear to them to be too gross an incongruity - nothing else than a corporeal spirit; whereas, in our opinion - who endeavour to demonstrate that the rational soul is superior to all corporeal nature, and that it is an invisible substance, and incorporeal - God the Word, by whom all things were made, who came, in order that all things might be made by the Word, not to men only, but to what are deemed the very lowest of things, under the dominion of nature alone, would be no body. The Stoics, then, may consign all things to destruction by fire; we, however, know of no incorporeal substance that is destructible by fire, nor (do we believe) that the soul of man, or the substance of angels, or of thrones, or dominions, or principalities, or powers, can be dissolved by fire. 6.72. It is therefore in vain that Celsus asserts, as one who knows not the nature of the Spirit of God, that as the Son of God, who existed in a human body, is a Spirit, this very Son of God would not be immortal. He next becomes confused in his statements, as if there were some of us who did not admit that God is a Spirit, but maintain that only with regard to His Son, and he thinks that he can answer us by saying that there is no kind of spirit which lasts forever. This is much the same as if, when we term God a consuming fire, he were to say that there is no kind of fire which lasts for ever; not observing the sense in which we say that our God is a fire, and what the things are which He consumes, viz., sins, and wickedness. For it becomes a God of goodness, after each individual has shown, by his efforts, what kind of combatant he has been, to consume vice by the fire of His chastisements. He proceeds, in the next place, to assume what we do not maintain, that God must necessarily have given up the ghost; from which also it follows that Jesus could not have risen again with His body. For God would not have received back the spirit which He had surrendered after it had been stained by contact with the body. It is foolish, however, for us to answer statements as ours which were never made by us.
42. Origen, On Prayer, 22.3 (3rd cent. CE - 3rd cent. CE)

43. Origen, On First Principles, 1.1.8 (3rd cent. CE - 3rd cent. CE)

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.
44. Augustine, The City of God, 14.3-14.6 (4th cent. CE - 5th cent. CE)

14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain.


Subjects of this text:

subject book bibliographic info
abram/abraham, hope of Cover, Philo of Alexandria: On the Change of Names (2023) 416
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 397
adam Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
adamic lore, christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 180
adamic lore, glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 180
adamic lore, moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
afflict/afflictions Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
affliction Levison, Filled with the Spirit (2009) 260
allegory, protestantisms assault on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
altered states of consciousness (asc) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
analogy (ἀναλογία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182
androgyny Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 226
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
anima Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
anthropology, of tertullian Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 120
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
apocalypticism/apocalyptic, christian Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 406
apostleship Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
arithmology, seven Cover, Philo of Alexandria: On the Change of Names (2023) 397
ascend, ascension, ascent Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197
ascension Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
ascent Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
ascetic Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 56
baptism Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105, 120; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
beatings Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197
blind/blinding/blindness Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39, 197, 209
body, moral responsibility of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 120
body Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
body in paul, earthly body as literally dying Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 52
burial Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
christology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
clothing, as a metaphor Levison, Filled with the Spirit (2009) 262
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
compassion, conversion, significance of deSilva, Ephesians (2022) 228
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
conformity with christ, in his death and resurrection Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 52
consciousness Levison, Filled with the Spirit (2009) 260
contemplation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
conversion account for paraenetic, purposes Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 167
corinth Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
corpus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
corruptio, corruptibilis Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
corruption Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
dead sea scrolls Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 180
death Levison, Filled with the Spirit (2009) 260, 262
delphi Levison, Filled with the Spirit (2009) 260, 262
devil Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
disciples/discipleship Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197, 209
dreams Levison, Filled with the Spirit (2009) 260, 262
dying with christ deSilva, Ephesians (2022) 228
dynamis (power), in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47
ecstasis, ecstasy, ecstatic, ex stasis Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197, 209
education, character Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
emotions, pre-emotion Cover, Philo of Alexandria: On the Change of Names (2023) 416
emotions Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
enoch Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 180
eschatology, perspective Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
eschatology Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179; Cover, Philo of Alexandria: On the Change of Names (2023) 416
eschaton, eschatological Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
evil Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
exegesis Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
exemplum – sacramentum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 56
ezekiel Levison, Filled with the Spirit (2009) 260, 262
fall, epistemic Cover, Philo of Alexandria: On the Change of Names (2023) 416
fire Levison, Filled with the Spirit (2009) 260
flesh Levison, Filled with the Spirit (2009) 262; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
foucault, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 166
frei, innerouter distinction in Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
glory, divine Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 180
glory, of adam Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 180
glory, of moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
glory Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39, 209
glory (doxa) Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 52
god, and Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179
god, christs relation to Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
god, gift of Levison, Filled with the Spirit (2009) 262
god, incorporeality of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
god, love of Levison, Filled with the Spirit (2009) 260
god, promise of Levison, Filled with the Spirit (2009) 260
god, seal of Levison, Filled with the Spirit (2009) 260
god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
grammar, of scripture James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182
habit (ἔθος), of the world James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182
healing Levison, Filled with the Spirit (2009) 260
heart Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
heaven Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179
holy spirit, transformation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
holy spirit deSilva, Ephesians (2022) 180
homonymy, image of god Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
homonymy James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182
hope Cover, Philo of Alexandria: On the Change of Names (2023) 416; Levison, Filled with the Spirit (2009) 260, 262
human/humankind Levison, Filled with the Spirit (2009) 260
human being, creation of, adams creation Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 226
hyldahl, n., inner man (human being) Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47, 48
identity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
immortality Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
inspiration Levison, Filled with the Spirit (2009) 260, 262
interior, interiorization Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
interior homo, inner man Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 56
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) 163, 165, 173, 179, 180
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 397, 416
isaiah, ascension of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
jesus, resurrection of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
jesus/christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 173, 179, 180
jesus christ, relation to god the father Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 56
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 260, 262
john, dialogue with heraclides Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
josephus Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165
joy Cover, Philo of Alexandria: On the Change of Names (2023) 397, 416
judah (person) Levison, Filled with the Spirit (2009) 260
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
king/βασιλεύς/kingdom/βασιλεία Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
kingdom of god Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
knowledge Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
laughter Cover, Philo of Alexandria: On the Change of Names (2023) 416
law, 2 corinthians Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
law, christianity Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
law, god's" "151.0_260.0@law, god's" Levison, Filled with the Spirit (2009) 262
law, mosaic Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165
life, concept of Levison, Filled with the Spirit (2009) 260, 262
life, new, i Levison, Filled with the Spirit (2009) 262
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 143, 192
light Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
literature Levison, Filled with the Spirit (2009) 260, 262
malus, malum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
man, inner vs. outer Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105, 186
manichees/manichaeism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
martyrdom Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 120; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
materialist Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 138
mind Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105, 186
mortality Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
moses, appearance Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
moses, art Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
moses, christ Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 179, 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, legislator Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165
moses, pagan literature Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
moses, polemics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180
moses Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39, 197
natura Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
neuro- (biology, morphism, physiology, transmitter) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
new person deSilva, Ephesians (2022) 180, 228
nurture Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
old person deSilva, Ephesians (2022) 228
origen Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
pain Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197, 209
parousia Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
passion Levison, Filled with the Spirit (2009) 260
passions deSilva, Ephesians (2022) 228
paul, prayers of deSilva, Ephesians (2022) 180
paul/pauline Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
paul Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180; James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 138, 143, 192
paul (saul) Levison, Filled with the Spirit (2009) 260, 262
pauline texts Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
pauline theology, deutero/ps.-pauline notions and writings Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
pauline theology, eschatology Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401, 406
pauline writings, romans Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
pauline writings Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401, 406
philo of alexandria Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
plato, phaedrus Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
plato, platonic, platonism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
plato/platonism, christian platonism Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
plato/platonism, middle platonism Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
plato/platonism Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401
plato Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
platonic phraseology in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 48
platonicus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
platonism, middle Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
platonists/platonism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
pneuma (spirit) in paul, and faith Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47
pneuma (spirit) in paul, as a material phenomenon in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47, 48, 52
pneuma (spirit) in paul, as instrumental in the present Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47
pneuma (spirit) in paul, as working in pauls body Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47
pneuma (spirit) in paul, in 2 corinthians Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47, 48
polemics Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 180
portrayal in acts, reception of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105, 186
possession Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
practice, and body Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 200
practice, missionary Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 200
promises, divine Cover, Philo of Alexandria: On the Change of Names (2023) 397
prophecy Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 173
protestantism, assault on allegory Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
punishment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
rapture Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 224
reference, corporeal v. incorporeal James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 182
resurrection, as prerequisite for judgment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
resurrection, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
resurrection, relationship to salvation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105
resurrection Levison, Filled with the Spirit (2009) 262; Schliesser et al., Alexandria: Hub of the Hellenistic World (2021) 401, 406; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 138, 192; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
resurrection of the body Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 143
reveal, revelation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 197
revelation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180; Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 224
rising with christ deSilva, Ephesians (2022) 228
ritual practices Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
sarah Cover, Philo of Alexandria: On the Change of Names (2023) 397
satan Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
self Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 166, 167
seventh heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
sex/sexuality Levison, Filled with the Spirit (2009) 260
shaman Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
sin, sins deSilva, Ephesians (2022) 228
sinai, ascent and decent Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165
sinai Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
son of man, sons of men Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
sophistry Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165, 173, 179, 180
soul, moral responsibility of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 120
soul Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39
specialis generalisque notitia Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 56
spirit, characterizations as, and the shadow of death Levison, Filled with the Spirit (2009) 260, 262
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 260, 262
spirit, characterizations as, fire Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 260
spirit, characterizations as, seal/pledge Levison, Filled with the Spirit (2009) 260
spirit, effects of, hope Levison, Filled with the Spirit (2009) 260
spirit, effects of, life itself Levison, Filled with the Spirit (2009) 262
spirit, holy spirit Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
spirit, modes of presence, clothing Levison, Filled with the Spirit (2009) 262
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 260, 262
spirit, modes of presence, poured out upon Levison, Filled with the Spirit (2009) 260
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 260, 262
spirit Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 163, 165
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39, 209
spiritual transformation Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165, 179, 180
stoics, stoicism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
subjectification Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 166
suffer/suffering Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 87
suffering Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151
tamar Levison, Filled with the Spirit (2009) 260
tertullian Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 105, 120
textual variants deSilva, Ephesians (2022) 228
theodotus Dunderberg, Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus (2008) 226
torah, giving of Brooke et al., Past Renewals: Interpretative Authority, Renewed Revelation, and the Quest for Perfection in Jewish Antiquity (2008) 165
transformation, as bodily in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47, 48
transformation, as present in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 47, 48, 200
transformation, believers Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 200
transformation Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 151; deSilva, Ephesians (2022) 228
treatise Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
tripartite time structure Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
truth deSilva, Ephesians (2022) 228
vergil Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
vice, viciousness Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 35
virtue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 186
visible Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 192
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 267
widdicombe, peter' Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 234
wisdom Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 39