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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 17.23-17.24


διερχόμενος γὰρ καὶ ἀναθεωρῶν τὰ σεβάσματα ὑμῶν εὗρον καὶ βωμὸν ἐν ᾧ ἐπεγέγραπτο ΑΓΝΩΣΤΩ ΘΕΩ. ὃ οὖν ἀγνοοῦντες εὐσεβεῖτε, τοῦτο ἐγὼ καταγγέλλω ὑμῖν.For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.


ὁ θεὸς ὁ ποιήσας τὸν κόσμον καὶ πάντατὰ ἐν αὐτῷ, οὗτος οὐρανοῦ καὶ γῆς ὑπάρχων κύριος οὐκ ἐν χειροποιήτοις ναοῖς κατοικεῖThe God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands


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

97 results
1. Hebrew Bible, Deuteronomy, 6.16 (9th cent. BCE - 3rd cent. BCE)

6.16. לֹא תְנַסּוּ אֶת־יְהוָה אֱלֹהֵיכֶם כַּאֲשֶׁר נִסִּיתֶם בַּמַּסָּה׃ 6.16. Ye shall not try the LORD your God, as ye tried Him in Massah."
2. Hebrew Bible, Exodus, 9.29, 20.11 (9th cent. BCE - 3rd cent. BCE)

9.29. וַיֹּאמֶר אֵלָיו מֹשֶׁה כְּצֵאתִי אֶת־הָעִיר אֶפְרֹשׂ אֶת־כַּפַּי אֶל־יְהוָה הַקֹּלוֹת יֶחְדָּלוּן וְהַבָּרָד לֹא יִהְיֶה־עוֹד לְמַעַן תֵּדַע כִּי לַיהוָה הָאָרֶץ׃ 20.11. כִּי שֵׁשֶׁת־יָמִים עָשָׂה יְהוָה אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם וַיָּנַח בַּיּוֹם הַשְּׁבִיעִי עַל־כֵּן בֵּרַךְ יְהוָה אֶת־יוֹם הַשַּׁבָּת וַיְקַדְּשֵׁהוּ׃ 9.29. And Moses said unto him: ‘As soon as I am gone out of the city, I will spread forth my hands unto the LORD; the thunders shall cease, neither shall there be any more hail; that thou mayest know that the earth is the LORD’s." 20.11. for in six days the LORD made heaven and earth, the sea, and all that in them is, and rested on the seventh day; wherefore the LORD blessed the sabbath day, and hallowed it."
3. Hebrew Bible, Genesis, 1.26-1.27 (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׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 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.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them."
4. Hebrew Bible, Job, 14.12 (9th cent. BCE - 3rd cent. BCE)

14.12. וְאִישׁ שָׁכַב וְלֹא־יָקוּם עַד־בִּלְתִּי שָׁמַיִם לֹא יָקִיצוּ וְלֹא־יֵעֹרוּ מִשְּׁנָתָם׃ 14.12. So man lieth down and riseth not; Till the heavens be no more, they shall not awake, Nor be roused out of their sleep."
5. Hebrew Bible, Leviticus, 4.25, 5.18 (9th cent. BCE - 3rd cent. BCE)

4.25. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃ 5.18. וְהֵבִיא אַיִל תָּמִים מִן־הַצֹּאן בְּעֶרְכְּךָ לְאָשָׁם אֶל־הַכֹּהֵן וְכִפֶּר עָלָיו הַכֹּהֵן עַל שִׁגְגָתוֹ אֲשֶׁר־שָׁגָג וְהוּא לֹא־יָדַע וְנִסְלַח לוֹ׃ 4.25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering." 5.18. And he shall bring a ram without blemish out of the flock, according to thy valuation, for a guilt-offering, unto the priest; and the priest shall make atonement for him concerning the error which he committed, though he knew it not, and he shall be forgiven."
6. Hebrew Bible, Malachi, 2.13 (9th cent. BCE - 3rd cent. BCE)

2.13. וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃ 2.13. And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand."
7. Hebrew Bible, Numbers, 12.11 (9th cent. BCE - 3rd cent. BCE)

12.11. וַיֹּאמֶר אַהֲרֹן אֶל־מֹשֶׁה בִּי אֲדֹנִי אַל־נָא תָשֵׁת עָלֵינוּ חַטָּאת אֲשֶׁר נוֹאַלְנוּ וַאֲשֶׁר חָטָאנוּ׃ 12.11. And Aaron said unto Moses: ‘Oh my lord, lay not, I pray thee, sin upon us, for that we have done foolishly, and for that we have sinned."
8. Hebrew Bible, Proverbs, 22.17 (9th cent. BCE - 3rd cent. BCE)

22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge."
9. Hebrew Bible, Psalms, 2.7, 16.10, 146.6 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 146.6. עֹשֶׂה שָׁמַיִם וָאָרֶץ אֶת־הַיָּם וְאֶת־כָּל־אֲשֶׁר־בָּם הַשֹּׁמֵר אֱמֶת לְעוֹלָם׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 16.10. For Thou wilt not abandon my soul to the nether-world; Neither wilt Thou suffer Thy godly one to see the pit." 146.6. Who made heaven and earth, The sea, and all that in them is; Who keepeth truth for ever;"
10. Hebrew Bible, 1 Samuel, 26.21 (8th cent. BCE - 5th cent. BCE)

26.21. וַיֹּאמֶר שָׁאוּל חָטָאתִי שׁוּב בְּנִי־דָוִד כִּי לֹא־אָרַע לְךָ עוֹד תַּחַת אֲשֶׁר יָקְרָה נַפְשִׁי בְּעֵינֶיךָ הַיּוֹם הַזֶּה הִנֵּה הִסְכַּלְתִּי וָאֶשְׁגֶּה הַרְבֵּה מְאֹד׃ 26.21. Then said Sha᾽ul, I have sinned: return, my son David: for I will no more do thee harm, because my life was precious in thy eyes this day: behold, I have played the fool, and have erred exceedingly."
11. Hebrew Bible, 2 Kings, 19.15 (8th cent. BCE - 5th cent. BCE)

19.15. וַיִּתְפַּלֵּל חִזְקִיָּהוּ לִפְנֵי יְהוָה וַיֹּאמַר יְהוָה אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 19.15. And Hezekiah prayed before the LORD, and said: ‘O LORD, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth."
12. Hebrew Bible, Habakkuk, 1.5 (8th cent. BCE - 6th cent. BCE)

1.5. רְאוּ בַגּוֹיִם וְהַבִּיטוּ וְהִתַּמְּהוּ תְּמָהוּ כִּי־פֹעַל פֹּעֵל בִּימֵיכֶם לֹא תַאֲמִינוּ כִּי יְסֻפָּר׃ 1.5. Look ye among the nations, and behold, And wonder marvellously; For, behold, a work shall be wrought in your days, Which ye will not believe though it be told you."
13. Hebrew Bible, Isaiah, 6.9-6.10, 24.5, 37.16, 42.5, 45.3, 55.3 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 37.16. יְהוָה צְבָאוֹת אֱלֹהֵי יִשְׂרָאֵל יֹשֵׁב הַכְּרֻבִים אַתָּה־הוּא הָאֱלֹהִים לְבַדְּךָ לְכֹל מַמְלְכוֹת הָאָרֶץ אַתָּה עָשִׂיתָ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ׃ 42.5. כֹּה־אָמַר הָאֵל יְהוָה בּוֹרֵא הַשָּׁמַיִם וְנוֹטֵיהֶם רֹקַע הָאָרֶץ וְצֶאֱצָאֶיהָ נֹתֵן נְשָׁמָה לָעָם עָלֶיהָ וְרוּחַ לַהֹלְכִים בָּהּ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 55.3. הַטּוּ אָזְנְכֶם וּלְכוּ אֵלַי שִׁמְעוּ וּתְחִי נַפְשְׁכֶם וְאֶכְרְתָה לָכֶם בְּרִית עוֹלָם חַסְדֵי דָוִד הַנֶּאֱמָנִים׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet." 37.16. ’O LORD of hosts, the God of Israel, that sittest upon the cherubim, Thou art the God, even Thou alone, of all the kingdoms of the earth; Thou hast made heaven and earth." 42.5. Thus saith God the LORD, He that created the heavens, and stretched them forth, He that spread forth the earth and that which cometh out of it, He that giveth breath unto the people upon it, And spirit to them that walk therein:" 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel." 55.3. Incline your ear, and come unto Me; Hear, and your soul shall live; And I will make an everlasting covet with you, Even the sure mercies of David."
14. Homer, Iliad, 14.231 (8th cent. BCE - 7th cent. BCE)

14.231. /and so came to Lemnos, the city of godlike Thoas. There she met Sleep, the brother of Death; and she clasped him by the hand, and spake and addressed him:Sleep, lord of all gods and of all men, if ever thou didst hearken to word of mine, so do thou even now obey
15. Aeschylus, Eumenides, 648-651, 647 (6th cent. BCE - 5th cent. BCE)

647. ἀνδρὸς δʼ ἐπειδὰν αἷμʼ ἀνασπάσῃ κόνις
16. Aeschylus, Prometheus Bound, 822 (6th cent. BCE - 5th cent. BCE)

822. δὸς ἥνπερ αἰτούμεσθα, μέμνησαι δέ που. Προμηθεύς
17. Hebrew Bible, Ezekiel, 34.23, 43.13-43.17 (6th cent. BCE - 5th cent. BCE)

34.23. וַהֲקִמֹתִי עֲלֵיהֶם רֹעֶה אֶחָד וְרָעָה אֶתְהֶן אֵת עַבְדִּי דָוִיד הוּא יִרְעֶה אֹתָם וְהוּא־יִהְיֶה לָהֶן לְרֹעֶה׃ 43.13. וְאֵלֶּה מִדּוֹת הַמִּזְבֵּחַ בָּאַמּוֹת אַמָּה אַמָּה וָטֹפַח וְחֵיק הָאַמָּה וְאַמָּה־רֹחַב וּגְבוּלָהּ אֶל־שְׂפָתָהּ סָבִיב זֶרֶת הָאֶחָד וְזֶה גַּב הַמִּזְבֵּחַ׃ 43.14. וּמֵחֵיק הָאָרֶץ עַד־הָעֲזָרָה הַתַּחְתּוֹנָה שְׁתַּיִם אַמּוֹת וְרֹחַב אַמָּה אֶחָת וּמֵהֳעֲזָרָה הַקְּטַנָּה עַד־הָעֲזָרָה הַגְּדוֹלָה אַרְבַּע אַמּוֹת וְרֹחַב הָאַמָּה׃ 43.15. וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃ 43.16. והאראיל [וְהָאֲרִיאֵל] שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ אֶל אַרְבַּעַת רְבָעָיו׃ 43.17. וְהָעֲזָרָה אַרְבַּע עֶשְׂרֵה אֹרֶךְ בְּאַרְבַּע עֶשְׂרֵה רֹחַב אֶל אַרְבַּעַת רְבָעֶיהָ וְהַגְּבוּל סָבִיב אוֹתָהּ חֲצִי הָאַמָּה וְהַחֵיק־לָהּ אַמָּה סָבִיב וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים׃ 34.23. And I will set up one shepherd over them, and he shall feed them, even My servant David; he shall feed them, and he shall be their shepherd." 43.13. And these are the measures of the altar by cubits—the cubit is a cubit and a handbreadth: the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar." 43.14. And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit." 43.15. And the hearth shall be four cubits; and from the hearth and upward there shall be four horns." 43.16. And the hearth shall be twelve cubits long by twelve broad, square in the four sides thereof." 43.17. And the settle shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.’"
18. Aristophanes, Acharnians, 375 (5th cent. BCE - 4th cent. BCE)

375. τῶν τ' αὖ γερόντων οἶδα τὰς ψυχὰς ὅτι
19. Hebrew Bible, Nehemiah, 9.6 (5th cent. BCE - 4th cent. BCE)

9.6. אַתָּה־הוּא יְהוָה לְבַדֶּךָ את [אַתָּה] עָשִׂיתָ אֶת־הַשָּׁמַיִם שְׁמֵי הַשָּׁמַיִם וְכָל־צְבָאָם הָאָרֶץ וְכָל־אֲשֶׁר עָלֶיהָ הַיַּמִּים וְכָל־אֲשֶׁר בָּהֶם וְאַתָּה מְחַיֶּה אֶת־כֻּלָּם וּצְבָא הַשָּׁמַיִם לְךָ מִשְׁתַּחֲוִים׃ 9.6. Thou art the LORD, even Thou alone; Thou hast made heaven, the heaven of heavens, with all their host, the earth and all things that are thereon, the seas and all that is in them, and Thou preservest them all; and the host of heaven worshippeth Thee."
20. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

17a. How you, men of Athens, have been affected by my accusers, I do not know; but I, for my part, almost forgot my own identity, so persuasively did they talk; and yet there is hardly a word of truth in what they have said. But I was most amazed by one of the many lies that they told—when they said that you must be on your guard not to be deceived by me
21. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

22. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
23. Xenophon, The Education of Cyrus, 3.3.58 (5th cent. BCE - 4th cent. BCE)

3.3.58. While they were still out of range, Cyrus passed the watchword, Zeus our Helper and our Guide. And when the watchword came back and was delivered again to him, Cyrus himself began the usual paean, and they all devoutly joined with a loud voice in the singing, for in the performance of such service the God-fearing have less fear of men.
24. Aratus Solensis, Phaenomena, 5 (4th cent. BCE - 3rd cent. BCE)

5. τοῦ γάρ καὶ γένος εἰμέν· ὁ δʼ ἤπιος ἀνθρώποισιν
25. Demosthenes, Orations, 1.16 (4th cent. BCE - 4th cent. BCE)

26. Numenius Heracleensis, Fragments, 17 (3rd cent. BCE - 3rd cent. BCE)

27. Cicero, Tusculan Disputations, 3.36-3.51 (2nd cent. BCE - 1st cent. BCE)

3.36. quid iaces aut quid maeres aut cur succumbis cedisque fortunae? quae quae om. G 1 pervellere te forsitan potuerit et pungere, non potuit certe vires frangere. magna vis est in virtutibus; eas excita, si forte dormiunt. iam tibi aderit princeps fortitudo, quae te animo tanto esse coget, ut omnia, quae possint homini evenire, contemnas et pro nihilo putes. aderit temperantia, quae est eadem moderatio, a me quidem paulo ante appellata frugalitas, quae te turpiter et nequiter facere nihil patietur. patiatur X ( cf. coget 21 dicet 28) quid est autem nequius aut turpius ecfeminato eff. G 1 e corr. R 2 V rec viro? ne iustitia quidem sinet te ista facere, cui minimum esse videtur in hac causa loci; loqui X corr. V c? quae tamen ita dicet dupliciter esse te iniustum, cum et alienum adpetas, appetas V 2 qui mortalis natus condicionem conditionem GKV postules inmortalium et graviter feras te, quod utendum acceperis, reddidisse. 3.37. prudentiae vero quid quod R 1 respondebis docenti virtutem sese esse contentam, quo modo ad bene vivendum, sic etiam ad beate? quae si extrinsecus religata pendeat et non et oriatur et ante oriatur om. KR a se et rursus ad se revertatur et omnia sua complexa nihil quaerat aliunde, non intellego, cur aut verbis tam vehementer orda aut re tantopere expetenda videatur —ad haec bona me me V ( eras. si) si revocas, Epicure, pareo, sequor, utor te ipso duce, obliviscor etiam malorum, ut iubes, eoque facilius, quod ea ne in malis quidem ponenda censeo. sed traducis cogitationes meas ad voluptates. quas? corporis, credo, aut quae propter corpus vel recordatione vel spe cogitentur. num quid est aliud? rectene interpretor interprecor K 1 V sententiam tuam? solent enim isti negare nos intellegere, quid dicat Epicurus. 3.38. hoc dicit, et hoc ille acriculus agriculus X corr. V c me audiente Athenis senex Zeno, istorum acutissimus, contendere et magna voce dicere solebat: eum esse Epic. fr. 446 beatum, qui praesentibus voluptatibus frueretur confideretque se fruiturum aut in omni aut in magna parte vitae dolore non interveniente, aut si interveniret, si summus foret, futurum brevem, sin productior, plus habiturum iucundi quam mali; haec cogitantem fore beatum, praesertim cum cum add. V c si s R 2 ( ft. rectius, sed cf. fin. 1, 41 ad ea cum accedit) om. X et ante perceptis bonis contentus esset et nec mortem nec deos extimesceret. add. Hei. habes formam Epicuri vitae beatae verbis Zenonis expressam, nihil ut possit negari. Quid ergo? 3.39. huiusne vitae propositio et cogitatio aut Thyestem levare poterit aut Aeetam, aetam X ( ex aetem K 1 ) oetam K 2 R c? cf. p. 331,3 de quo paulo ante dixi, aut Telamonem pulsum patria exulantem atque egentem? in quo haec admiratio fiebat: Hi/cine hicine BR 2 haecine X est ille Te/lamon, Telamo Turn. sed cf. Str. p. 64 modo quem glo/ria ad caelum e/xtulit, Quem a/spectabant, cui/us ob os Grai Graii s Graj La. Lucr. 3, 374. cf. epist. 9, 26 o/ra obverteba/nt sua? Trag. inc. 93 3.40. quodsi cui, ut ait idem, simul animus cum re concidit animus rem condidit X corr. V c s , a gravibus illis antiquis philosophis petenda medicina est, non est non V est si non X ab his voluptariis. quam enim isti bonorum copiam dicunt? fac sane esse summum bonum non dolere—quamquam id non vocatur voluptas, sed non necesse est nunc omnia—: idne est, quo traducti luctum levemus? sit sane summum malum dolere: dolore in dolere corr. G 2 K 2 V 2 in eo igitur qui non est, si malo careat, continuone fruitur summo bono? 3.41. Quid tergiversamur, Epicure, nec fatemur eam nos dicere voluptatem, quam tu idem, cum os perfricuisti, soles dicere? sunt haec tua verba necne? in eo quidem libro, qui continet Epic. p. te/lous fr. 67 p. 119, 16 omnem disciplinam tuam,—fungar enim iam interpretis munere, ne quis me putet fingere—dicis haec: nec equidem habeo, quod intellegam bonum illud, detrahens eas voluptates quae sapore percipiuntur, detrahens eas quae rebus percipiuntur veneriis, detrahens eas quae rebus percipiuntur venereis detrahens add. in mg. V c om. rell. cf. praef. et locos ab Usenero ad fr. 67 congestos eas quae auditu e e Sor. et ( cf. 23 ex formis) cantibus, detrahens eas etiam quae ex formis percipiuntur oculis detrahens eas supra oculis add. K 2 suavis motiones, sive quae aliae voluptates in toto homine gignuntur quolibet quelibet V 1 quodlibet K 1 sensu. nec vero ita dici potest, mentis laetitiam solam esse in bonis. laetantem enim mentem ita novi: spe eorum omnium, quae supra dixi, fore forte G 1 K 1 ut natura is natura is naturalis X natura iis s potiens dolore careat. 3.42. atque haec quidem his verbis, quivis ut intellegat, quam voluptatem norit Epicurus. deinde paulo infra: saepe quaesivi inquit Epic. ib. fr. 69 ex is qui appellabantur sapientes, quid haberent quod in bonis quid in boni GV (quod V 2 ) R 1 (in exp. 1 ) quidboni K 1 quid in bonis K 2 B quod in bono Gr. relinquerent, si illa detraxissent, nisi si vellent voces iis fundere: nihil ab is potui cognoscere. qui si virtutes ebullire volent et sapientias, sapientiam V 2 nihil aliud dicent nisi eam viam, vi am K viam V ( exp. 2 ) vim quae fiant ureae vol. Non. quae G qua efficiantur eae eae haec K voluptates quas supra dixi. qui si ... 7 dixi Non. 26, 19 quae secuntur, sequuntur GR in eadem sententia sunt, totusque liber, qui est alt. est om. X add. V 2 de summo bono, refertus est et verbis et sententiis talibus. 3.43. ad hancine igitur vitam Telamonem illum revocabis, ut leves aegritudinem, et si quem tuorum adflictum maerore videris, videbis R 1 huic ut huic V tu huic Str. p. 58 ( non male, sed v. 10 ut pro et Non. C A D A ) acipenserem accipenserem X ( cf. fat. fr. 5 ) accipienserem Non. V 2 ( pen) (acup. fin. 2,91 cf. 24. 5 ) potius quam aliquem Socraticum libellum dabis? et si... 12 dabis Non. 550, 18 hydrauli h gD PA l l fere X hydraulis V 2 hortabere ut audiat voces potius quam Platonis? expones, exponens X corr. V 2 quae spectet, spectat K florida et varia? fasciculum ad naris admovebis? incendes odores et sertis redimiri iubebis et rosa? si vero aliquid etiam—, tum plane luctum omnem absterseris. 3.44. haec Epicuro confitenda sunt aut ea, quae modo expressa ad verbum dixi, tollenda de libro vel totus liber potius abiciundus; est enim confertus voluptatibus. Quaerendum igitur, quem ad modum aegritudine privemus privemur X corr. K 2 R 2 V 3 eum qui ita dicat: Pol mi/hi fortuna ma/gis nunc defit qua/m quam quod G 1 genus. Enn. Thyest. sc. 354 Na/mque namque neque K regnum su/ppetebat mi, mihi X corr. Grotius u/t scias, quanto e/ loco, Qua/ntis opibus, qui/bus de rebus la/psa fortuna a/ccidat. occidat Ribb. sed cf. Th. l. l. I p. 290 quid? huic calix mulsi impingendus est, ut plorare desinat, quid? plorare se desinat Non. 545, 20 aut aliquid eius modi? ecce tibi ex altera parte ab eodem poëta; ex opibus summis opis egens, Hector, haector X tuae —huic subvenire debemus; quaerit enim auxilium: Qui/d petam prae/sidi praesidii X aut e/xequar quo/ve nunc Ennius Andr. sc. 85. 6 Au/xilio e/xili exilii X (exillii K 1 ) de hiatu cf. Plaut. Aul. 142 al. ( Jacobsohn, Quaest. Plaut. Gött. 1904 p. 21 ) au/t fugae fugae s Bentl. fuga fre/ta sim? A/rce et urbe o/rba sum. quo a/ccidam? accedam X (accedam' K) corr. s quo a/pplicem? Cui/ nec arae pa/triae domi stant, fra/ctae et disiectae/ iacent, Fa/na flamma de/flagrata, to/sti alti alii X corr. M 2 s stant pa/rietes De/formati atque a/biete crispa— scitis quae sequantur, et illa in primis: ilium primis X corr. Tr. illud in primis V c s cf. p. 260, 26 O pa/ter, o patria, o Pri/ami domus, Saeptum a/ltisono cardi/ne templum! Vidi e/go te adstante dstantem X ( def. Va. ) sed m eras. in V astante p. 260, 22 ope ba/rbarica Tecti/s caelatis la/queatis, Auro e/bore instructam re/gifice. regificem X sed m exp. K 1 B 3.45. o poëtam egregium! quamquam ab his cantoribus Euphorionis Euphorioneis V ei in r. 1autc contemnitur. sentit omnia repentina et necopinata esse graviora; exaggeratis igitur regiis regis X corr. s opibus, quae videbantur sempiternae fore, quid adiungit? Haec o/mnia vidi infla/mmari, Enn. ib. 92.97 cf. p.260, 22 sqq. Priamo/ vi vitam evi/tari, Iovis a/ram sanguine sanguine KR c Non. sanguinem GR 1 V tu/rpari. Iovis... turpari Non. 181, 1 3.46. praeclarum carmen! est enim et rebus et verbis et modis lugubre. Eripiamus huic aegritudinem. quo modo? conlocemus in culcita plumea, psaltriam adducamus, eripiamus ... 341, 1 adducamus Non. 542, 17 aducamus G 1 R 1 V 1 ( corr. G 2 R c V 2 ) demus damus X supra a scr. V c aut 1 hedycrum, hedrycrum G 1 R 1 V 1 aut c hedrycum R 1 V 1 aedricrum G od. add. Po. psaltriam adducamus, hedychri incendamus scut. Mdv., sed he- dychrum unguentum est non suffimentum, Diosc, 1.58 al. nihil add. Se neque G. Dittmann qui litteris ad me datis scutellam idem esse statuit atque scutram Plaut. Persa 89 Cato agr. 157, 11; sed cf. p. 339, 15; 431, 27 odorum incendamus scutellam, dulciculae potionis aliquid videamus dulciculae videamus Prisc. GL. II p. 105, 21 Anon. Class. auct. ed. Mai 8, 165 et cibi? haec tandem bona sunt, quibus aegritudines gravissumae detrahantur? tu enim paulo ante ne intellegere interrogandi signa pos. Po. cf. § 43. 4 quidem te te quidem, W corr. Lb. We. cl. v. 24, ac. 2, 140. fin. 2, 7. 20. 30. nat. deor. 1, 111 alia ulla ulla V 2 W multa X dicebas. revocari igitur oportere a oportere a s oportet ea X (o. eum a V 3 ) maerore ad cogitationem bonorum conveniret mihi cum Epicuro, si, quid esset bonum, conveniret. Dicet aliquis: quid ergo? tu Epicurum existimas Epic. fr. 440 existimas s existimabas ista voluisse, aut libidinosas eius fuisse sententias? ego vero minime; video enim ab eo dici multa severe, multa praeclare. itaque, ut saepe dixi, de acumine agitur eius, non de moribus; quamvis spernat spert X (sperant G 1 ) corr. V c aut 1 voluptates eas quas modo laudavit, ego tamen meminero quod quid G videatur ei summum bonum. non enim verbo solum posuit voluptatem, sed explanavit quid diceret: saporem inquit et corporum complexum et ludos Epic. fr. 67 atque cantus et formas eas quibus oculi iucunde moveantur. num fingo, num mentior? cupio refelli. quid enim laboro nisi ut veritas in omni quaestione explicetur? 3.47. 'at at ad V idem ait non crescere voluptatem dolore fr. 419 detracto, detractos G 1 V 1 esse V c s om. X summamque esse voluptatem nihil dolere. dolore V 1 ' paucis verbis tria magna peccata: unum, quod secum ipse pugnat. modo enim ne suspicari quidem se quicquam bonum, nisi sensus quasi titillarentur titilarentur R 1 VG 2 ( ex titul.) voluptate; nunc autem summam voluptatem esse dolore carere: potestne magis secum ipse pugnare? alterum peccatum, quod, cum in natura tria sint, sunt G 1 unum gaudere, alterum dolere, tertium nec gaudere prius gaudere om. K 1 nec dolere, hic primum et tertium putat idem esse nec distinguit a non dolendo voluptatem. tertium peccatum commune cum quibusdam, quod, cum virtus maxime expetatur maxime expetatur in r. V c eiusque adipiscendae causa philosophia quaesita sit, ille a a om. G 1 virtute summum bonum separavit. 3.48. 'at at ac R 1 laudat Epic. fr. 507 saepe virtutem'. et quidem C. Gracchus, sqq. grachus G 1 (gracchi 23) K cum largitiones maximas fecisset et effudisset effundisset X corr. K 1 V 1 aerarium, verbis tamen defendebat aerarium. quid verba audiam, cum facta videam? L. L. add. V c om. X ( ut p. 223, 13 M. ante Crassum) cf. Verr. 4, 195 Piso ille Frugi semper contra legem frumentariam dixerat. is lege lata consularis ad frumentum accipiundum accipiendum G 1 K venerat. animum animam X corr. R 1? K 2 advertit Gracchus in contione Pisonem stantem; quaerit audiente p. R., qui sibi constet, cum ea lege frumentum petat, quam dissuaserit. dissuas serat G 1 nolim inquit mea bona, Gracche, tibi viritim dividere libeat, sed, si facias, facies K partem petam. parumne parumne satis ss. V 2 declaravit vir gravis et sapiens lege Sempronia patrimonium publicum dissupari? lege orationes Gracchi, patronum aerarii esse dices. 3.49. negat Epicurus sqq. Epic. fr. 506. 584. 459 iucunde posse vivi, nisi cum virtute vivatur, negat ullam in sapientem vim esse fortunae, tenuem victum antefert copioso, negat ullum esse tempus, quo sapiens non beatus sit. omnia philosopho digna, sed cum voluptate pugtia. non istam dicit voluptatem . dicat quamlibet; nempe eam dicit, in qua virtutis nulla pars insit. age, si voluptatem non intellegimus, ne dolorem quidem? nego igitur eius eius om. R 1 esse, qui quid X d del. in RV dolore dolorem X corr. s autem illi summum malum metiatur, mentionem facere virtutis. 3.50. Et queruntur quidam Epicurei, viri optimi—nam nullum genus est minus malitiosum—, me studiose dicere contra Epicurum. ita credo, de honore aut de dignitate contendimus. mihi summum in animo bonum videtur, illi autem in corpore, videtur in corp. K 1 mihi in virtute, illi in voluptate. et illi pugt, et quidem vicinorum fidem implorant—multi autem sunt, qui statim convolent —; ego sum is qui dicam me non laborare, actum habiturum, quod egerint. 3.51. quid enim? de bello Punico agitur? de quo ipso cum aliud M. Catoni, aliud L. Lentulo videretur, nulla inter eos concertatio concertatio er in r. V concertio K umquam fuit. hi nimis iracunde agunt, praesertim cum ab is non sane animosa defendatur sententia, pro qua non in senatu, non in contione, contentione R 1 non apud exercitum neque ad ad apud V 2 censores dicere audeant. sed cum istis alias, et eo quidem animo, nullum ut certamen instituam, verum dicentibus facile cedam; tantum admonebo, si maxime verum sit ad corpus omnia referre sapientem sive, ut honestius dicam, nihil facere nisi quod expediat, sive omnia referre ad utilitatem suam, quoniam haec plausibilia non sunt, ut in sinu in sinu insignum vel in signum RG 1 K 1 in sinum K 1 e corr. G 2 V gaudeant, gloriose loqui desit. Otto, Sprichw. 1656 Cyrenaicorum restat sententia;
28. Septuagint, 1 Maccabees, 11.31 (2nd cent. BCE - 2nd cent. BCE)

11.31. This copy of the letter which we wrote concerning you to Lasthenes our kinsman we have written to you also, so that you may know what it says.
29. Septuagint, 2 Maccabees, 13.8 (2nd cent. BCE - 2nd cent. BCE)

13.8. And this was eminently just; because he had committed many sins against the altar whose fire and ashes were holy, he met his death in ashes.'
30. Septuagint, Ecclesiasticus (Siracides), 50.12, 50.14 (2nd cent. BCE - 2nd cent. BCE)

50.12. And when he received the portions from the hands of the priests,as he stood by the hearth of the altar with a garland of brethren around him,he was like a young cedar on Lebanon;and they surrounded him like the trunks of palm trees 50.14. Finishing the service at the altars,and arranging the offering to the Most High, the Almighty
31. Septuagint, Wisdom of Solomon, 5.12, 14.18, 50.12 (2nd cent. BCE - 1st cent. BCE)

5.12. or as, when an arrow is shot at a target,the air, thus divided, comes together at once,so that no one knows its pathway. 14.18. Then the ambition of the craftsman impelled even those who did not know the king to intensify their worship.
32. Demetrius, Style, 283 (1st cent. BCE

33. Philo of Alexandria, On Husbandry, 16 (1st cent. BCE - 1st cent. CE)

16. for when it simplifies twofold and ambiguous expressions, and when it solves specious plausibilities entangled in sophisms, and utterly destroys seductive deceits, the greatest allurement and ruin to the soul, by means of its own expressive and clear language, and its unambiguous demonstrations, it makes the whole mind smooth like wax, and ready to receive all the innocent and very praiseworthy impressions of sound natural and moral philosophy. IV.
34. Philo of Alexandria, On The Cherubim, 42 (1st cent. BCE - 1st cent. CE)

42. But that we may describe the conception and the parturition of virtues, let the superstitious either stop their ears, or else let them depart; for we are about to teach those initiated persons who are worthy of the knowledge of the most sacred mysteries, the whole nature of such divine and secret ordices. And those who are thus worthy are they who, with all modesty, practise genuine piety, of that sort which scorns to disguise itself under any false colours. But we will not act the part of hierophant or expounder of sacred mysteries to those who are afflicted with the incurable disease of pride of language and quibbling expressions, and juggling tricks of manners, and who measure sanctity and holiness by no other standard. XIII. 42. I will, therefore, behave myself in an affable, and courteous, and conciliatory manner to all men, even if I should obtain the dominion over the whole earth and the whole sea, and especially to those who are in the greatest difficulties and of the least reputation, and who are destitute of all assistance from kindred of their own, to those who are orphaned of either or of both their parents, to women who have experienced widowhood, and to old men who have either never had any children at all, or who have lost at an early age those who have been born to them;
35. Philo of Alexandria, On The Preliminary Studies, 18 (1st cent. BCE - 1st cent. CE)

18. And dialectic science, which is the sister, the twin sister of rhetoric, as some persons have called it, separating true from false arguments, and refuting the plausibilities of sophistical arguments, will cure the great disease of the soul, deceit. It is profitable, therefore, to aide among these and other sciences resembling them, and to devote one's especial attention to them. For perhaps, I say, as has happened to many, we shall become known to the queenly virtues by means of their subjects and handmaidens.
36. Philo of Alexandria, On The Change of Names, 10 (1st cent. BCE - 1st cent. CE)

10. And what wonder is there if the living God is beyond the reach of the comprehension of man, when even the mind that is in each of us is unintelligible and unknown to us? Who has ever beheld the essence of the soul? the obscure nature of which has given rise to an infinite number of contests among the sophists who have brought forward opposite opinions, some of which are inconsistent with any kind of nature.
37. Philo of Alexandria, On The Creation of The World, 5 (1st cent. BCE - 1st cent. CE)

5. That, however, is not a reason for our yielding to indolence on the subject, but rather from our affection for the Deity we ought to endeavour to exert ourselves even beyond our powers in describing them: not as having much, or indeed anything to say of our own, but instead of much, just a little, such as it may be probable that human intellect may attain to, when wholly occupied with a love of and desire for wisdom.
38. Strabo, Geography, 8.5.5, 17.3.25 (1st cent. BCE - 1st cent. BCE)

8.5.5. Concerning the government of the Laconians and the changes that took place among them, one might omit most things as well known, but there are certain things which it is perhaps worthwhile to mention. For instance, they say that the Achaeans of Phthiotis came down with Pelops into the Peloponnesus, took up their abode in Laconia, and so far excelled in bravery that the Peloponnesus, which now for many ages had been called Argos, came to be called Achaean Argos, and the name was applied not only in a general way to the Peloponnesus, but also in a specific way to Laconia; at any rate, the words of the poet, Where was Menelaus? or was he not in Achaean Argos? are interpreted by some thus: or was he not in Laconia? And at the time of the return of the Heracleidae, when Philonomus betrayed the country to the Dorians, the Achaeans emigrated from Laconia to the country of the Ionians, the country that still today is called Achaea. But I shall speak of them in my description of Achaea. Now the new possessors of Laconia restrained themselves at first, but after they turned over the government to Lycurgus they so far surpassed the rest that they alone of the Greeks ruled over both land and sea, and they continued ruling the Greeks until they were deprived of their hegemony, first by the Thebans, and immediately after them by the Macedonians. However, they did not wholly yield even to the Macedonians, but, preserving their autonomy, always kept up a struggle for the primacy both with the rest of the Greeks and with the kings of the Macedonians. And when the Macedonians had been overthrown by the Romans, the Lacedemonians committed some slight offences against the praetors who were sent by the Romans, because at that time they were under the rule of tyrants and had a wretched government; but when they had recovered themselves, they were held in particular honor, and remained free, contributing to Rome nothing else but friendly services. But recently Eurycles has stirred up trouble among them, having apparently abused the friendship of Caesar unduly in order to maintain his authority over his subjects; but the trouble quickly came to an end, Eurycles retiring to his fate, and his son being averse to any friendship of this kind. And it also came to pass that the Eleuthero-Lacones got a kind of republican constitution, since the Perioeci and also the Helots, at the time when Sparta was under the rule of tyrants, were the first to attach themselves to the Romans. Now Hellanicus says that Eurysthenes and Procles drew up the constitution; but Ephorus censures Hellanicus, saying that he has nowhere mentioned Lycurgus and that he ascribes the work of Lycurgus to persons who had nothing to do with it. At any rate, Ephorus continues, it is to Lycurgus alone that a sanctuary has been erected and that annual sacrifices are offered, whereas Eurysthenes and Procles, although they were the founders, have not even been accorded the honor of having their respective descendants called Eurysthenidae and Procleidae; instead, the respective descendants are called Agidae, after Agis the son of Eurysthenes, and Eurypontidae, after Eurypon the son of Procles; for Agis and Eurypon reigned in an honorable way, whereas Eurysthenes and Procles welcomed foreigners and through these maintained their overlordship; and hence they were not even honored with the title of archegetae, an honor which is always paid to founders; and further, Pausanias, after he was banished because of the hatred of the Eurypontidae, the other royal house, and when he was in exile, prepared a discourse on the laws of Lycurgus, who belonged to the house that banished him, in which he also tells the oracles that were given out to Lycurgus concerning most of the laws. 17.3.25. The division into provinces has varied at different periods, but at present it is that established by Augustus Caesar; for after the sovereign power had been conferred upon him by his country for life, and he had become the arbiter of peace and war, he divided the whole empire into two parts, one of which he reserved to himself, the other he assigned to the (Roman) people. The former consisted of such parts as required military defence, and were barbarian, or bordered upon nations not as yet subdued, or were barren and uncultivated, which though ill provided with everything else, were yet well furnished with strongholds. and might thus dispose the inhabitants to throw off the yoke and rebel. All the rest, which were peaceable countries, and easily governed without the assistance of arms, were given over to the (Roman) people. Each of these parts was subdivided into several provinces, which received respectively the titles of 'provinces of Caesar' and 'provinces of the People.'To the former provinces Caesar appoints governors and administrators, and divides the (various) countries sometimes in one way, sometimes in another, directing his political conduct according to circumstances.But the people appoint commanders and consuls to their own provinces, which are also subject to divers divisions when expediency requires it.(Augustus Caesar) in his first organization of (the Empire) created two consular governments, namely, the whole of Africa in possession of the Romans, excepting that part which was under the authority, first of Juba, but now of his son Ptolemy; and Asia within the Halys and Taurus, except the Galatians and the nations under Amyntas, Bithynia, and the Propontis. He appointed also ten consular governments in Europe and in the adjacent islands. Iberia Ulterior (Further Spain) about the river Baetis and Celtica Narbonensis (composed the two first). The third was Sardinia, with Corsica; the fourth Sicily; the fifth and sixth Illyria, districts near Epirus, and Macedonia; the seventh Achaia, extending to Thessaly, the Aetolians, Acarians, and the Epirotic nations who border upon Macedonia; the eighth Crete, with Cyrenaea; the ninth Cyprus; the tenth Bithynia, with the Propontis and some parts of Pontus.Caesar possesses other provinces, to the government of which he appoints men of consular rank, commanders of armies, or knights; and in his (peculiar) portion (of the empire) there are and ever have been kings, princes, and (municipal) magistrates.
39. Anon., The Life of Adam And Eve, 39.2 (1st cent. CE - 5th cent. CE)

40. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE)

41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
41. Dio Chrysostom, Orations, 12.27-12.28 (1st cent. CE

12.27.  Now concerning the nature of the gods in general, and especially that of the ruler of the universe, first and foremost an idea regarding him and a conception of him common to the whole human race, to the Greeks and to the barbarians alike, a conception that is inevitable and innate in every creature endowed with reason, arising in the course of nature without the aid of human teacher and free from the deceit of any expounding priest, has made its way, and it rendered manifest God's kinship with man and furnished many evidences of the truth, which did not suffer the earliest and most ancient men to doze and grow indifferent to them; 12.28.  for inasmuch as these earlier men were not living dispersed far away from the divine being or beyond his borders apart by themselves, but had grown up in his company and had remained close to him in every way, they could not for any length of time continue to be unintelligent beings, especially since they had received from him intelligence and the capacity for reason, illumined as they were on every side by the divine and magnificent glories of heaven and the stars of sun and moon, by night and day encountering varied and dissimilar experiences, seeing wondrous sights and hearing manifold voices of winds and forest and rivers and sea, of animals tame and wild; while they themselves uttered a most pleasing and clear sound, and taking delight in the proud and intelligent quality of the human voice, attached symbols to the objects that reached their senses, so as to be able to name and designate everything perceived
42. Josephus Flavius, Jewish War, 5.225-5.226, 5.229 (1st cent. CE - 1st cent. CE)

5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration.
43. Josephus Flavius, Against Apion, 2.167, 2.267 (1st cent. CE - 1st cent. CE)

2.167. Moreover, he represented God as unbegotten, and immutable, through all eternity, superior to all mortal conceptions in pulchritude; and, though known to us by his power, yet unknown to us as to his essence. 2.267. Nor need we at all wonder that they thus treated such considerable men, when they did not spare even women also; for they very lately slew a certain priestess, because she was accused by somebody that she initiated people into the worship of strange gods, it having been forbidden so to do by one of their laws; and a capital punishment had been decreed to such as introduced a strange god;
44. Lucan, Pharsalia, 2.592-2.593, 8.872 (1st cent. CE - 1st cent. CE)

45. Mishnah, Middot, 3.1-3.2, 3.4 (1st cent. CE - 3rd cent. CE)

3.1. The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east." 3.2. At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi." 3.4. The stones both of the ascent and of the altar were taken from the valley of Bet Kerem. They dug into virgin soil and brought from there whole stones on which no iron had been lifted, since iron disqualifies by mere touch, though a flaw made by anything could disqualify. If one of them received a flaw, it was disqualified, but the rest were not. They were whitewashed twice a year, once at Pesah and once at Hag, and the Sanctuary was whitewashed once a year, at Pesah. Rabbi says: they were whitewashed every Friday with a cloth on account of the blood stains. The plaster was not laid on with an iron trowel, for fear that it might touch and disqualify. Since iron was created to shorten man's days and the altar was created to prolong man's days, and it is not right therefore that that which shortens should be lifted against that which prolongs."
46. New Testament, 1 John, 1.1, 2.2, 4.11 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 4.11. Beloved, if God loved us in this way, we also ought to love one another.
47. New Testament, 1 Peter, 4.13, 4.19, 5.4 (1st cent. CE - 1st cent. CE)

4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy. 4.19. Therefore let them also who suffer according to the will of God in doing good entrust their souls to him, as to a faithful Creator. 5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away.
48. New Testament, 1 Corinthians, 8.4-8.6, 9.13, 10.12, 12.1, 12.4-12.31, 14.38, 15.3, 15.6, 15.20, 15.32 (1st cent. CE - 1st cent. CE)

8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 12.1. Now concerning spiritual gifts, brothers, I don't want you tobe ignorant. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 12.29. Are allapostles? Are all prophets? Are all teachers? Are all miracle workers? 12.30. Do all have gifts of healings? Do all speak with variouslanguages? Do all interpret? 12.31. But earnestly desire the bestgifts. Moreover, I show a most excellent way to you. 14.38. But if anyone is ignorant, lethim be ignorant. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.32. If I fought withanimals at Ephesus for human purposes, what does it profit me? If thedead are not raised, then "let us eat and drink, for tomorrow we die.
49. New Testament, 1 Thessalonians, 1.9-1.10, 4.13, 5.1 (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. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you.
50. New Testament, 1 Timothy, 1.17, 2.5 (1st cent. CE - 1st cent. CE)

1.17. Now to the King eternal, immortal, invisible, to God who alone is wise, be honor and glory forever and ever. Amen. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus
51. New Testament, 2 Peter, 2.12 (1st cent. CE - 1st cent. CE)

52. New Testament, 2 Corinthians, 1.8, 1.23-2.1, 2.11, 12.14, 13.1 (1st cent. CE - 1st cent. CE)

53. New Testament, Acts, 1.1, 1.7, 1.16, 2.14, 2.25, 2.26, 2.27, 2.28, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4.11, 4.24, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.20, 5.39, 6.2, 6.3, 6.4, 7, 7.60, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 8.40, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 9.30, 9.31, 10, 10.1-11.18, 10.19, 10.20, 10.36, 10.44, 10.45, 11.17, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25, 13.26, 13.27, 13.28, 13.29, 13.30, 13.31, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.42, 13.43, 13.44, 13.45, 13.46, 13.47, 13.48, 13.49, 13.50, 13.51, 13.52, 14.1, 14.6, 14.7, 14.8, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 15, 15.20, 15.21, 15.29, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23, 16.24, 16.25, 16.26, 16.27, 16.28, 16.29, 16.30, 16.31, 16.32, 16.33, 16.34, 16.36, 16.37, 17, 17.1, 17.2, 17.3, 17.4, 17.5, 17.6, 17.7, 17.8, 17.9, 17.10, 17.11, 17.12, 17.13, 17.14, 17.15, 17.16, 17.17, 17.18, 17.19, 17.20, 17.21, 17.22, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 17.34, 18.1, 18.2, 18.3, 18.4, 18.5, 18.6, 18.7, 18.8, 18.9, 18.10, 18.11, 18.12, 18.13, 18.14, 18.15, 18.16, 18.17, 18.18, 18.19, 18.26, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.8, 19.9, 19.10, 19.23, 19.24, 19.25, 19.26, 19.27, 19.28, 19.29, 19.30, 19.31, 19.32, 19.33, 19.34, 19.35, 19.36, 19.37, 19.38, 19.39, 19.40, 19.41, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.13, 20.14, 20.15, 20.17, 20.18, 20.19, 20.20, 20.21, 20.22, 20.23, 20.24, 20.25, 20.26, 20.27, 20.28, 20.29, 20.30, 20.31, 20.32, 20.33, 20.34, 20.35, 20.36, 20.37, 20.38, 22.6, 22.7, 22.8, 22.9, 22.10, 22.11, 22.12, 22.13, 22.14, 22.15, 22.16, 22.17, 22.18, 22.19, 22.20, 22.21, 25.18, 25.19, 26.9, 26.10, 26.11, 26.12, 26.13, 26.14, 26.15, 26.16, 26.17, 26.18, 26.19, 26.20, 26.21, 26.22, 26.23, 27.21, 28.3, 28.4, 28.5, 28.6, 28.7, 28.8, 28.9, 28.10, 28.11, 28.12, 28.13, 28.14, 28.15, 28.16, 28.17, 28.18, 28.19, 28.20, 28.21, 28.22, 28.23, 28.24, 28.25, 28.26, 28.27, 28.28, 28.29, 28.30, 28.31 (1st cent. CE - 2nd cent. CE)

1.1. The first book I wrote, Theophilus, concerned all that Jesus began both to do and to teach
54. New Testament, Apocalypse, 21.1-21.5 (1st cent. CE - 1st cent. CE)

21.1. I saw a new heaven and a new earth: for the first heaven and the first earth have passed away, and the sea is no more. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 21.4. He will wipe away from them every tear from their eyes. Death will be no more; neither will there be mourning, nor crying, nor pain, any more. The first things have passed away. 21.5. He who sits on the throne said, "Behold, I am making all things new." He said, "Write, for these words of God are faithful and true.
55. New Testament, James, 2.19-2.20, 4.12 (1st cent. CE - 1st cent. CE)

2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another?
56. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

57. New Testament, Philemon, 24 (1st cent. CE - 1st cent. CE)

58. New Testament, Colossians, 2.8, 3.1, 4.14 (1st cent. CE - 1st cent. CE)

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 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. 4.14. Luke, the beloved physician, and Demas greet you.
59. New Testament, Ephesians, 1.1, 1.4-1.15, 2.18, 4.4-4.16, 5.14 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 2.18. For through him we both have our access in one Spirit to the Father. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
60. New Testament, Galatians, 1.17-1.24, 3.19-3.20 (1st cent. CE - 1st cent. CE)

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. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in me. 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. 3.20. Now amediator is not between one, but God is one.
61. New Testament, Hebrews, 7.13, 10.12, 12.18-12.22 (1st cent. CE - 1st cent. CE)

7.13. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar. 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 12.18. For you have not come to a mountain that might be touched, and that burned with fire, and to blackness, darkness, tempest 12.19. the sound of a trumpet, and the voice of words; which those who heard it begged that not one more word should be spoken to them 12.20. for they could not stand that which was commanded, "If even an animal touches the mountain, it shall be stoned; 12.21. and so fearful was the appearance, that Moses said, "I am terrified and trembling. 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels
62. New Testament, Philippians, 1.27, 2.6-2.11, 2.17 (1st cent. CE - 1st cent. CE)

1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 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. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all.
63. New Testament, Romans, 1.2, 1.13, 1.16, 1.18-1.28, 1.30-1.31, 2.1, 2.4, 2.14-2.15, 3.9, 3.25-3.26, 3.29-3.30, 6.3, 7.1, 8.22, 10.1-10.22, 10.25, 11.25 (1st cent. CE - 1st cent. CE)

1.2. which he promised before through his prophets in the holy Scriptures 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 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. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 7.1. Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? 8.22. For we know that the whole creation groans and travails in pain together until now. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in
64. New Testament, Titus, 1.1-1.2, 1.4, 1.12 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness 1.2. in hope of eternal life, which God, who can't lie, promised before eternal times; 1.4. to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons.
65. New Testament, John, 1.1-1.2, 1.18, 4.24, 5.44, 8.41, 10.30, 10.38, 11.11-11.14, 11.24, 14.6, 14.9-14.11, 14.20, 15.19, 16.32, 17.3, 17.11, 17.20-17.23, 18.37, 20.27, 21.14 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 8.41. You do the works of your father."They said to him, "We were not born of sexual immorality. We have one Father, God. 10.30. I and the Father are one. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.20. In that day you will know that I am in my Father, and you in me, and I in you. 15.19. If you were of the world, the world would love its own. But because you are not of the world, since I chose you out of the world, therefore the world hates you. 16.32. Behold, the time is coming, yes, and has now come, that you will be scattered, everyone to his own place, and you will leave me alone. Yet I am not alone, because the Father is with me. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 18.37. Pilate therefore said to him, "Are you a king then?"Jesus answered, "You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice. 20.27. Then he said to Thomas, "Reach here your finger, and see my hands. Reach here your hand, and put it into my side. Don't be unbelieving, but believing. 21.14. This is now the third time that Jesus was revealed to his disciples, after he had risen from the dead.
66. New Testament, Luke, 1.1-1.4, 3.22-3.38, 9.19, 9.45, 10.22, 11.51, 12.35-12.38, 12.45-12.48, 18.11, 19.8, 24.6, 24.39 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 3.23. Jesus himself, when he began to teach, was about thirty years old, being the son (as was supposed) of Joseph, the son of Heli 3.24. the son of Matthat, the son of Levi, the son of Melchi, the son of Jannai, the son of Joseph 3.25. the son of Mattathias, the son of Amos, the son of Nahum, the son of Esli, the son of Naggai 3.26. the son of Maath, the son of Mattathias, the son of Semein, the son of Joseph, the son of Judah 3.27. the son of Joa, the son of Rhesa, the son of Zerubbabel, the son of Shealtiel, the son of Neri 3.28. the son of Melchi, the son of Addi, the son of Cosam, the son of Elmodam, the son of Er 3.29. the son of Josa, the son of Eliezer, the son of Jorim, the son of Matthat, the son of Levi 3.30. the son of Simeon, the son of Judah, the son of Joseph, the son of Jo, the son of Eliakim 3.31. the son of Melea, the son of Me, the son of Mattatha, the son of Nathan, the son of David 3.32. the son of Jesse, the son of Obed, the son of Boaz, the son of Salmon, the son of Nahshon 3.33. the son of Amminadab, the son of Aram, the son of Joram, the son of Hezron, the son of Perez, the son of Judah 3.34. the son of Jacob, the son of Isaac, the son of Abraham, the son of Terah, the son of Nahor 3.35. the son of Serug, the son of Reu, the son of Peleg, the son of Eber, the son of Shelah 3.36. the son of Cai, the son of Arphaxad, the son of Shem, the son of Noah, the son of Lamech 3.38. the son of Enos, the son of Seth, the son of Adam, the son of God. 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.45. But they didn't understand this saying. It was concealed from them, that they should not perceive it, and they were afraid to ask him about this saying. 10.22. Turning to the disciples, he said, "All things have been delivered to me by my Father. No one knows who the Son is, except the Father, and who the Father is, except the Son, and he to whomever the Son desires to reveal him. 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation. 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 12.47. That servant, who knew his lord's will, and didn't prepare, nor do what he wanted, will be beaten with many stripes 12.48. but he who didn't know, and did things worthy of stripes, will be beaten with few stripes. To whoever much is given, of him will much be required; and to whom much was entrusted, of him more will be asked. 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much. 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.39. See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have.
67. New Testament, Mark, 6.16, 9.9, 9.32 (1st cent. CE - 1st cent. CE)

6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 9.9. As they were coming down from the mountain, he charged them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead. 9.32. But they didn't understand the saying, and were afraid to ask him.
68. New Testament, Matthew, 4.7, 11.5, 11.27, 12.41, 19.17, 23.8-23.10, 23.18, 23.20, 23.35 (1st cent. CE - 1st cent. CE)

4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 11.5. the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised up, and the poor have good news preached to them. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 12.41. The men of Nineveh will stand up in the judgment with this generation, and will condemn it, for they repented at the preaching of Jonah; and behold, someone greater than Jonah is here. 19.17. He said to him, "Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments. 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. 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
69. Plutarch, Whether An Old Man Should Engage In Public Affairs, None (1st cent. CE - 2nd cent. CE)

70. Plutarch, On Tranquility of Mind, None (1st cent. CE - 2nd cent. CE)

477c. and he comes to despise those who bewail and abuse life as a land of calamities or a place of exile appointed here for our souls? And Iam delighted with Diogenes, who, when he saw his host in Sparta preparing which much ado for a certain festival, said, "Does not a good man consider every day a festival?" and a very splendid one, to be sure, if we are sound of mind. For the universe is a most holy temple and most worthy of a god; into it man is introduced through birth as a spectator, not of hand-made or immovable images, but of those sensible representations of knowable things that the divine mind, says Plato, has revealed, representations which have innate within themselves the beginnings of life and motion
71. Seneca The Younger, Letters, 41.1 (1st cent. CE - 1st cent. CE)

72. Suetonius, Nero, 16.2 (1st cent. CE - 2nd cent. CE)

73. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)

5.5.  Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.
74. Athenagoras, Apology Or Embassy For The Christians, 6.2, 13.1, 27.2 (2nd cent. CE - 2nd cent. CE)

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

76. Hippolytus, Refutation of All Heresies, 7.37.1 (2nd cent. CE - 3rd cent. CE)

77. Irenaeus, Refutation of All Heresies, 1.27.1 (2nd cent. CE - 3rd cent. CE)

78. Justin, Second Apology, 6.3, 10.6 (2nd cent. CE - 2nd cent. CE)

79. Lucian, Demonax, 11 (2nd cent. CE - 2nd cent. CE)

80. Maximus of Tyre, Dialexeis, 14.6 (2nd cent. CE - 2nd cent. CE)

81. Minucius Felix, Octavius, 10.2 (2nd cent. CE - 3rd cent. CE)

82. Numenius of Apamea, Fragments, 17 (2nd cent. CE - 2nd cent. CE)

83. Numenius of Apamea, Fragments, 17 (2nd cent. CE - 2nd cent. CE)

84. Pausanias, Description of Greece, 1.1, 1.1.4, 1.3, 1.5, 1.18-1.19, 1.23-1.24, 1.24.3, 1.30, 5.14.8 (2nd cent. CE - 2nd cent. CE)

1.1.4. The Athenians have also another harbor, at Munychia, with a temple of Artemis of Munychia, and yet another at Phalerum, as I have already stated, and near it is a sanctuary of Demeter. Here there is also a temple of Athena Sciras, and one of Zeus some distance away, and altars of the gods named Unknown, and of heroes, and of the children of Theseus and Phalerus; for this Phalerus is said by the Athenians to have sailed with Jason to Colchis . There is also an altar of Androgeos, son of Minos, though it is called that of Heros; those, however, who pay special attention to the study of their country's antiquities know that it belongs to Androgeos. 1.24.3. I have already stated that the Athenians are far more devoted to religion than other men. They were the first to surname Athena Ergane (Worker); they were the first to set up limbless Hermae, and the temple of their goddess is shared by the Spirit of Good men. Those who prefer artistic workmanship to mere antiquity may look at the following: a man wearing a helmet, by Cleoetas, whose nails the artist has made of silver, and an image of Earth beseeching Zeus to rain upon her; perhaps the Athenians them selves needed showers, or may be all the Greeks had been plagued with a drought. There also are set up Timotheus the son of Conon and Conon himself; Procne too, who has already made up her mind about the boy, and Itys as well—a group dedicated by Alcamenes. Athena is represented displaying the olive plant, and Poseidon the wave 5.14.8. An account of the great altar I gave a little way back; it is called the altar of Olympian Zeus. By it is an altar of Unknown Gods, and after this an altar of Zeus Purifier, one of Victory, and another of Zeus—this time surnamed Underground. There are also altars of all gods, and of Hera surnamed Olympian, this too being made of ashes. They say that it was dedicated by Clymenus. After this comes an altar of Apollo and Hermes in common, because the Greeks have a story about them that Hermes invented the lyre and Apollo the lute.
85. Philostratus The Athenian, Life of Apollonius, 4.19, 6.3 (2nd cent. CE

4.19. Many were the discourses which according to Damis the sage delivered at Athens; though he did not write down all of them, but only the more indispensable ones in which he handled great subjects. He took for the topic of his first discourse the matter of rite and ceremonies, and this because he saw that the Athenians were much addicted to sacrifices; and in it he explained how a religious man could best adapt his sacrifice, his libations, or prayers to any particular divinity, and at what hours of day and night he ought to offer them. And it is possible to obtain a book of Apollonius, in which he gives instructions in his own words. But Athens he discussed these topics with a view to improving his own wisdom and that of others in the first place, and in the second of convincing the hierophant of blasphemy and ignorance in the remarks he had made; for who could continue to regard as one impure in his religion a man who taught philosophically how the worship of the gods is to be conducted? 6.3. With such conversations, the occasions providing as usual the topics he talked about, he turned his steps towards Memnon; an Egyptian showed them the way, of whom Damis gives the following account: Timasion was the name of this stripling, who was just emerging from boyhood, and was now in the prime of life and strength. He had a stepmother who had fallen in love with him; and when he rejected her overtures, she set upon him and by way of spiting him had poisoned his father's mind against him, condescending to a lower intrigue than ever Phaedra had done, for she accused him of being effeminate, and of finding his pleasure in pederasts rather than in women. He had accordingly abandoned Naucratis, for it was there that all this happened, and was living in the neighborhood of Memphis; and he had acquired and manned a boat of his own and was plying as a waterman on the Nile. He then, was going down the river when he saw Apollonius sailing up it; and he concluded that the crew consisted of wise men, because he judged them by the cloaks they wore and the books they were hard at work studying. So he asked them whether they would allow one who was so passionately fond of wisdom as himself to share their voyage; and Apollonius said: This youth is wise, my friends, so let him be granted his request. And he further related the story about his stepmother to those of his companions who were nearest to him in a low tone while the stripling was still sailing towards them. But when the ships were alongside of one another, Timasion stepped out of his boat, and after addressing a word or two to his pilot, about the cargo in his own boat, he greeted the company. Apollonius then ordered him to sit down under his eyes, and said: You stripling of Egypt, for you seem to be one of the natives, tell me what you have done of evil or what of good; for in the one case you shall be forgiven by me, in consideration of your youth; but in the other you shall reap my commendation and become a fellow-student of philosophy with me and with these gentlemen. Then noticing that Timasion blushed and checked his impulse to speak, and hesitated whether to say or not what he had been going to say, he pressed his question and repeated it, just as if he had no foreknowledge of the youth at his command. Then Timasion plucked up courage and said: O Heavens, how shall I describe myself? for I am not a bad boy, and yet I do not know whether I ought to be considered a good one, for there is no particular merit in having abstained from wrong. But Apollonius cried: Bravo, my boy, you answer me just as if you were a sage from India; for this was just the sentiment of the divine Iarchas. But tell me how you came to form these opinions, and how long ago; for it strikes me that you have been on your guard against some sin. The youth then began to tell them of his stepmother's infatuation for himself, and of how he had rejected her advances; and when he did so, there was a shout in recognition of the divine inspiration under which Apollonius had foretold these details. Timasion, however, caught them up and said: Most excellent people, what is the matter with you? for my story is one which calls as little for your admiration, I think, as for your ridicule. But Damis said: It was not that we were admiring, but something else which you don't know about yet. As for you, my boy, we praise you because you think that you did nothing very remarkable. And Apollonius said: Do you sacrifice to Aphrodite, my boy? And Timasion answered: Yes, by Zeus, every day; for I consider that this goddess has great influence in human and divine affairs. Thereat Apollonius was delighted beyond measure, and cried: Let us, gentlemen, vote a crown to him for his continence rather than to Hippolytus the son of Theseus, for the latter insulted Aphrodite; and that perhaps is why he never fell a victim to the tender passion, and why love never ran riot in his soul; but he was allotted an austere and unbending nature. But our friend here admits that he is devoted to the goddess, and yet did not respond to his stepmother's guilty overtures, but went away in terror of the goddess herself, in case he were not on his guard against another's evil passions; and the mere aversion to any one of the gods, such as Hippolytus entertained in regard to Aphrodite, I do not class as a form of sobriety; for it is a much greater proof of wisdom and sobriety to speak well of the gods, especially at Athens, where altars are set up in honor even of unknown gods. So great was the interest which he took in Timasion. Nevertheless he called him Hippolytus for the eyes with which he looked at his stepmother. It seemed also that he was a young man who was particular about his person and enhanced its charms by attention to athletic exercises.
86. Babylonian Talmud, Zevahim, None (3rd cent. CE - 6th cent. CE)

116b. דאפילו אקשויי נמי לא אקשו ומנא ידעה דאמר מר אין לך כל שר ונגיד שלא בא על רחב הזונה,אמרו בת י' שנים היתה כשיצאו ישראל ממצרים וזנתה [כל] מ' שנה שהיו ישראל במדבר אחר נ' שנה נתגיירה אמרה יהא מחול לי בשכר חבל חלון ופשתים:,אמר מר ועובדי כוכבים בזמן הזה רשאין לעשות כן מנא ה"מ דת"ר (ויקרא יז, א) דבר אל בני ישראל בני ישראל מצווין על שחוטי חוץ ואין העובדי כוכבים מצווין על שחוטי חוץ,לפיכך כל אחד ואחד בונה לו במה לעצמו ומקריב עליה כל מה שירצה א"ר יעקב בר אחא אמר רב אסי אסור לסייען ולעשות שליחותן אמר רבה ולאורינהו [להו] שרי,כי הא דאיפרא הורמיז אימיה דשבור מלכא שדרה קורבנא לרבא שלחה ליה אסקוה ניהליה לשם שמים אמר להו לרב ספרא ולרב אחא בר הונא זילו ודברו תרי עולמי גולאי וחזו היכא דמסקא ימא שירטון ושקלו ציבי חדתי ואפיקו נורא ממרא חדתא ואסקוה ניהליה לשם שמים,א"ל אביי כמאן כר"א בן שמוע דתניא ר' אלעזר בן שמוע אומר מה מזבח שלא ישתמש בו הדיוט אף עצים שלא ישתמש בהן הדיוט והא מודה ר"א בן שמוע בבמה,דתניא כתוב אחד אומר (דברי הימים א כא, כה) ויתן דוד לארנן במקום שקלי זהב משקל שש מאות וגו' וכתיב (שמואל ב כד, כד) ויקן דוד את הגרן ואת הבקר בכסף שקלים חמשים הא כיצד,גובה מכל שבט ושבט חמשים שהן שש מאות רבי אומר משום אבא יוסי בן דוסתאי בקר [ועצים] ומקום מזבח בנ' וכל הבית כולו בשש מאות,ר"א בן שמוע אומר בקר ועצים ומקום מזבח בנ' וכל הבית כולו בשש מאות דכתיב (שמואל ב כד, כב) ויאמר ארונה אל דוד יקח ויעל אדוני המלך [הטוב בעיניו] ראה הבקר לעולה והמוריגים [וכלי הבקר] לעצים ורבא אמר לך התם נמי בחדתי,מאי מוריגים אמר עולא מטה של טורבל מאי מטה של טורבל אמר אביי עיזא דקרקסא דדיישן דישאי אמר אביי מאי קרא (ישעיהו מא, טו) הנה שמתיך למורג חרוץ חדש בעל פיפיות,מקרי ליה רבא לבריה ורמי ליה קראי אהדדי כתיב ויתן דוד לארנן וגו' וכתיב ויקן דוד וגו' הא כיצד גובה מכל שבט ושבט חמשים שהן שש מאות,ואכתי קשיין אהדדי התם כסף הכא זהב אלא ה"ק גובה כסף במשקל שש מאות זהב:,קדשים קלים נאכלים [בכל מחנה ישראל]: אמר רב הונא בכל מקומות ישראל אבל מחנה לא הוי,איתיביה ר"נ לרב הונא ומחנות במדבר לא הואי והא תניא כשם שמחנה במדבר כך מחנה בירושלים מירושלים להר הבית מחנה ישראל מהר הבית לשער נקנור מחנה לויה,מכאן ואילך מחנה שכינה והן הן קלעים שבמדבר,אלא אימא בכל מקום מחנה ישראל פשיטא מהו דתימא איפסלו ביוצא קמ"ל,ואימא ה"נ אמר קרא (במדבר ב, יז) ונסע אהל מועד אע"פ שנסע אהל מועד הוא,תניא רשב"י אומר עוד אחרת היתה וחיל עזרת נשים היא ולא היו עונשין עליה ובשילה לא היו אלא שני מחנות בלבד,הי מינייהו לא הוה אמר רבה מסתברא דמחנה לויה הואי דאי סלקא דעתך מחנה לויה לא הואי 116b. The Gemara replies that Rahab used this phrase euphemistically, to say that their fear was so great bthattheir male organs bwere not evenable to bbecome erect,as “ ikama /i” also means rise. The Gemara asks: bAnd how didRahab bknowthis? The Gemara replies: bAs the Master said: You do not have any prince or rulerat that time bwho did not engage in intercourse with Rahab the prostitute. /b,The Gemara adds that the Sages bsaidwith regard to Rahab: bShe was ten years old when the Jewish people left Egypt, and she engaged in prostitution all forty years that the Jewish people were in the wilderness. Afterthat, when she was bfifty yearsold, she bconvertedwhen the two spies visited her. bShe said: Mayall of my sins of prostitution bbe forgiven me as a rewardfor having endangered myself with the brope, window, and flax,by means of which I saved Joshua’s two spies. Rahab first concealed the spies in stalks of flax, and later assisted them in exiting her home by lowering them from the window with a rope (see Joshua 2:6 and 2:15).,§ bThe Master saidin the ibaraitathat discussed the sacrifice of offerings before the construction of the Tabernacle: bAnd today gentiles are permitted to do so,i.e., to sacrifice offerings outside the Temple courtyard, despite the fact that this is forbidden for the Jews. The Gemara asks: bFrom where are these mattersderived? bAs the Sages taughtwith regard to the verses that prohibit the slaughter of offerings outside the Temple: b“Speakto Aaron, and to his sons, and btoall bthe children of Israel”(Leviticus 17:2). This indicates that only bJews are commanded with regard toofferings bslaughtered outsidethe Temple, bbut gentiles are not commanded with regard toofferings bslaughtered outsidethe Temple., bTherefore, each and everygentile may, if he desires, bconstructa private baltar for himself, and sacrifice upon it whatever he desires. Rabbi Ya’akov bar Aḥa saysthat bRav Asi says:Although it is permitted for gentiles to sacrifice offerings outside the Temple courtyard, it is bprohibitedfor a Jew bto assist them or to fulfill their agencyin this matter, as sacrificing in this manner is forbidden for a Jew. bRabba said: But to instruct themhow to sacrifice outside the Temple is bpermitted. /b,This is bsimilar to thatincident in bwhich Ifera Hurmiz, the mother of King Shapurof Persia, bsent an offering to Rava,with which bshe sentthis message bto him: Sacrifice this for me, for the sake of Heaven.Rava bsaid to Rav Safra and to Rav Aḥa bar Huna: Go, take twogentile byouths of the same age,i.e., similar to one another, so that the sacrifice will be performed with maximal beauty, band see where the seacurrently braises silt [ isirton /i],which is a place that no one has used before. bAnd take new wood and bring out fire from new vessels, andthe two youths will bsacrificethe offering bfor her, for the sake of Heaven. /b, bAbaye said toRava: bIn accordance with whoseopinion was the instruction to sacrifice exclusively with new wood? Was it bin accordance withthe opinion of bRabbi Elazar ben Shammua? As it is taughtin a ibaraitathat bRabbi Elazar ben Shammua says: Just asthe baltaris a place bthat is not used by an ordinaryperson, bso too,the bwoodthat will be used bmust not be used by an ordinaryperson. The Gemara asks: bBut doesn’t Rabbi Elazar ben Shammua concedethat binthe case of a private baltarthe wood need not be new?, bAs it is taughtin a ibaraita /i: With regard to David’s purchase of the site of the Temple, when he wished to build an altar there at God’s instruction, bone verse states: “So David gave to Or for the place six hundred shekels of gold by weight.And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (I Chronicles 21:25–26). bAnd it is writtenelsewhere: b“So David bought the threshing floor and the oxen for fifty shekels of silver.And David built there an altar to the Lord, and offered burnt offerings and peace offerings” (II Samuel 24:24–25). bHowcan bthesetexts be reconciled?,David would bcollect from each tribeof the twelve tribes bfiftyshekels, bwhich area sum of bsix hundredshekels. bRabbiYehuda HaNasi bsays in the name of Abba Yosei ben Dostaithat there is another explanation: David purchased the bcattle andthe bwood and the site ofthe baltar for fiftyshekels, bandhe purchased the site of bthe entire Temple for six hundredshekels., bRabbi Elazar ben Shammua sayslikewise: David purchased the bcattle andthe bwood and the site ofthe baltar for fiftyshekels, bandthe site of bthe entire Temple for six hundredshekels, bas it is written: “And Araunah said to David: Let my lord the king take and offer that which is good in his eyes; see the cattle for the burnt offering, and the threshing tools, and the implements of the cattle for the wood”(II Samuel 24:22), to which David replied: “No, but I will buy it from you at a price” (II Samuel 24:24). Consequently, according to the opinion of Rabbi Elazar ben Shammua, David purchased the threshing instruments and the furniture of the oxen for use as wood. bAnd Ravacould have bsaid to youin response: bThere too,in the case of David, the verse is dealing bwith newvessels that had not yet been used.,The Gemara asks: bWhatare b“the threshing instruments [ imorigim /i]”mentioned in the verse? bUlla said:It is ba iturbalbed.The Gemara asks: bWhatis ba iturbalbed? Abaye said:It is ba heavy, serrated board [ idekurkesa /i],used bfor threshing. Abaye said: What is the versefrom which the meaning of imorigimis derived? b“Behold, I have made you a new threshing board [ imorag /i] having sharp teeth; you shall thresh the mountains, and beat them small, and shall make the hills as chaff”(Isaiah 41:15). This verse indicates that a imoraghas grooves and teeth, and is used for threshing.,With regard to the contradiction between the verses that relate the sum of shekels paid by David, the Gemara says that bRavawas bteachingthese verses bto his son, and raised a contradiction between verses: It is written: “So David gave to Or… /bsix hundred shekels of gold by weight” (I Chronicles 21:25), band it is written: “So David bought… /bfifty shekels of silver” (II Samuel 24:24). bHowcan bthesetexts be reconciled? David would bcollect from each tribeof the twelve tribes bfiftyshekels, bwhich area sum of bsix hundredshekels.,The Gemara asks: bButthese verses bare still difficult,as they contradict bone another,since btherein the book of Samuel it is stated that David paid bsilvershekels, while bherein Chronicles it is stated that he paid bgoldshekels. The Gemara replies: bRather, thisis what the verses are bsaying:David would bcollectfrom each tribe bsilvershekels that had the value of fifty gold shekels in weight, so that the value of the final sum was equal to bsix hundred goldshekels.,§ The mishna teaches that once the Tabernacle was established in the wilderness, bofferings of lesser sanctitywere beaten throughout the camp of Israel. Rav Huna says:This means that offerings of lesser sanctity were eaten bin anyof the bplacesthat ban Israelitewould be found. bBut there was noactual bcamp,outside of which it was prohibited to eat the offerings., bRav Naḥman raised an objection to Rav Huna: And were there not campswhen the Jews were bin the wilderness? But isn’t it taughtin a ibaraita(see iTosefta /i, iKelim Bava Kamma1:12): bJust asthere was ba camp in the wildernessthat was divided into different sections, with each section having particular ihalakhotpertaining to the consumption of offerings and to the ritually impure individuals who were prohibited from entering there, bso too,there is a corresponding bcamp in Jerusalem:The area bfromthe walls of bJerusalem to the Temple Mounthas the status of bthe Israelite camp.The area bfrom the Temple Mount to Nicanor’s Gateat the entrance to the Temple courtyard has the status of bthe Levite camp. /b, bFrom thatpoint bonward,i.e., from the entrance to the Temple courtyard, the area has the status of bthe camp of the Divine Presence; andthe Temple courtyard has the same status as the area within bthe curtainssurrounding the courtyard of the Tabernacle bin the wilderness. /b,The Gemara replies: bRather, saythat Rav Huna meant that when the Tabernacle was in the wilderness, offerings of lesser sanctity could be consumed bwherever the Israelite campwas located. The Gemara asks: Isn’t that bobvious?Wherever the Jews were located in the wilderness was where the Israelite camp was. The Gemara responds: bLest you saythat during the periods of travel between encampments the offerings were taken outside the Israelite camp, and bwerethereby bdisqualified due tothe meat’s bleavingthe area within the partitions, Rav Huna bteaches usthat the meat is not disqualified.,The Gemara asks: bButwhy not bsaythat this is bindeed so,i.e., that the meat is disqualified because it left the camp? The Gemara answers that bthe verse states: “Then the Tent of Meeting,with the camp of the Levites, bshall travelin the midst of the camps; as they encamp, so shall they travel” (Numbers 2:17), which indicates that balthough it traveledfrom its place bit isstill bthe Tent of Meeting.Similarly, the Israelite camp retains its status even while traveling.,§ With regard to the division of Jerusalem into three camps, bit is taughtin a ibaraitathat bRabbi Shimon ben Yoḥai says: There was an additionalcamp in Jerusalem, within the area of the Temple Mount, band itwas bthe rampart of the women’s courtyard.The Sages rendered it prohibited for certain ritually impure individuals to enter that area, bbut they would not punishthem bforentering bit,as by Torah law it does not constitute a distinct section of the Temple Mount but has the status of the Levite camp. The ibaraitaadds: bAndwhen the Tabernacle was bin Shiloh there were only two camps. /b,The Gemara asks: bWhich ofthe three camps that were present in the wilderness bwas notpresent in Shiloh? bRabba said: It stands to reason that the Levite camp waspresent, but the Israelite camp was not. bAs, if it enters your mind to saythat bthe Levite camp was notpresent in Shiloh
87. Diogenes Laertius, Lives of The Philosophers, 1.49, 1.110, 6.104, 7.78-7.79 (3rd cent. CE - 3rd cent. CE)

1.110. So he became famous throughout Greece, and was believed to be a special favourite of heaven.Hence, when the Athenians were attacked by pestilence, and the Pythian priestess bade them purify the city, they sent a ship commanded by Nicias, son of Niceratus, to Crete to ask the help of Epimenides. And he came in the 46th Olympiad, purified their city, and stopped the pestilence in the following way. He took sheep, some black and others white, and brought them to the Areopagus; and there he let them go whither they pleased, instructing those who followed them to mark the spot where each sheep lay down and offer a sacrifice to the local divinity. And thus, it is said, the plague was stayed. Hence even to this day altars may be found in different parts of Attica with no name inscribed upon them, which are memorials of this atonement. According to some writers he declared the plague to have been caused by the pollution which Cylon brought on the city and showed them how to remove it. In consequence two young men, Cratinus and Ctesibius, were put to death and the city was delivered from the scourge. 6.104. So they get rid of geometry and music and all such studies. Anyhow, when somebody showed Diogenes a clock, he pronounced it a serviceable instrument to save one from being late for dinner. Again, to a man who gave a musical recital before him he said:By men's minds states are ordered well, and households,Not by the lyre's twanged strings or flute's trilled notes.They hold further that Life according to Virtue is the End to be sought, as Antisthenes says in his Heracles: exactly like the Stoics. For indeed there is a certain close relationship between the two schools. Hence it has been said that Cynicism is a short cut to virtue; and after the same pattern did Zeno of Citium live his life. 7.78. of conclusive some are denoted by the common name of the whole class, conclusive proper, others are called syllogistic. The syllogistic are such as either do not admit of, or are reducible to such as do not admit of, immediate proof in respect of one or more of the premisses; e.g. If Dion walks, then Dion is in motion; but Dion is walking, therefore Dion is in motion. Conclusive specifically are those which draw conclusions, but not by syllogism; e.g. the statement It is both day and night is false: now it is day; therefore it is not night. Arguments not syllogistic are those which plausibly resemble syllogistic arguments, but are not cogent proof; e.g. If Dion is a horse, he is an animal; but Dion is not a horse, therefore he is not an animal. 7.79. Further, arguments may be divided into true and false. The former draw their conclusions by means of true premisses; e.g. If virtue does good, vice does harm; but virtue does good, therefore vice does harm. Those are false which have error in the premisses or are inconclusive; e.g. If it is day, it is light; but it is day, therefore Dion is alive. Arguments may also be divided into possible and impossible, necessary and not necessary. Further, there are statements which are indemonstrable because they do not need demonstration; they are employed in the construction of every argument. As to the number of these, authorities differ; Chrysippus makes them five. These are assumed alike in reasoning specifically conclusive and in syllogisms both categorical and hypothetical.
88. Eusebius of Caesarea, Ecclesiastical History, 4.3.1, 4.23.2, 4.26.10 (3rd cent. CE - 4th cent. CE)

4.3.1. After Trajan had reigned for nineteen and a half years Aelius Hadrian became his successor in the empire. To him Quadratus addressed a discourse containing an apology for our religion, because certain wicked men had attempted to trouble the Christians. The work is still in the hands of a great many of the brethren, as also in our own, and furnishes clear proofs of the man's understanding and of his apostolic orthodoxy. 4.23.2. Among these is the one addressed to the Lacedaemonians, containing instruction in the orthodox faith and an admonition to peace and unity; the one also addressed to the Athenians, exciting them to faith and to the life prescribed by the Gospel, which he accuses them of esteeming lightly, as if they had almost apostatized from the faith since the martyrdom of their ruler Publius, which had taken place during the persecutions of those days. 4.26.10. But your pious fathers corrected their ignorance, having frequently rebuked in writing many who dared to attempt new measures against them. Among them your grandfather Hadrian appears to have written to many others, and also to Fundanus, the proconsul and governor of Asia. And your father, when you also were ruling with him, wrote to the cities, forbidding them to take any new measures against us; among the rest to the Larissaeans, to the Thessalonians, to the Athenians, and to all the Greeks.
89. Origen, Against Celsus, 3.29-3.30, 3.43, 8.17 (3rd cent. CE - 3rd cent. CE)

3.29. According to Celsus, then, Apollo wished the Metapontines to treat Aristeas as a god. But as the Metapontines considered the evidence in favour of Aristeas being a man - and probably not a virtuous one - to be stronger than the declaration of the oracle to the effect that he was a god or worthy of divine honours, they for that reason would not obey Apollo, and consequently no one regarded Aristeas as a god. But with respect to Jesus we would say that, as it was of advantage to the human race to accept him as the Son of God- God come in a human soul and body - and as this did not seem to be advantageous to the gluttonous appetites of the demons which love bodies, and to those who deem them to be gods on that account, the demons that are on earth (which are supposed to be gods by those who are not instructed in the nature of demons), and also their worshippers, were desirous to prevent the spread of the doctrine of Jesus; for they saw that the libations and odours in which they greedily delighted were being swept away by the prevalence of the instructions of Jesus. But the God who sent Jesus dissipated all the conspiracies of the demons, and made the Gospel of Jesus to prevail throughout the whole world for the conversion and reformation of men, and caused Churches to be everywhere established in opposition to those of superstitious and licentious and wicked men; for such is the character of the multitudes who constitute the citizens in the assemblies of the various cities. Whereas the Churches of God which are instructed by Christ, when carefully contrasted with the assemblies of the districts in which they are situated, are as beacons in the world; for who would not admit that even the inferior members of the Church, and those who in comparison with the better are less worthy, are nevertheless more excellent than many of those who belong to the assemblies in the different districts? 3.30. For the Church of God, e.g., which is at Athens, is a meek and stable body, as being one which desires to please God, who is over all things; whereas the assembly of the Athenians is given to sedition, and is not at all to be compared to the Church of God in that city. And you may say the same thing of the Church of God at Corinth, and of the assembly of the Corinthian people; and also of the Church of God at Alexandria, and of the assembly of the people of Alexandria. And if he who hears this be a candid man, and one who investigates things with a desire to ascertain the truth, he will be filled with admiration of Him who not only conceived the design, but also was able to secure in all places the establishment of Churches of God alongside of the assemblies of the people in each city. In like manner, also, in comparing the council of the Church of God with the council in any city, you would find that certain councillors of the Church are worthy to rule in the city of God, if there be any such city in the whole world; whereas the councillors in all other places exhibit in their characters no quality worthy of the conventional superiority which they appear to enjoy over their fellow citizens. And so, too, you must compare the ruler of the Church in each city with the ruler of the people of the city, in order to observe that even among those councillors and rulers of the Church of God who come very far short of their duty, and who lead more indolent lives than others who are more energetic, it is nevertheless possible to discover a general superiority in what relates to the progress of virtue over the characters of the councillors and rulers in the various cities. 3.43. He next says of us, that we ridicule those who worship Jupiter, because his tomb is pointed out in the island of Crete; and yet we worship him who rose from the tomb, although ignorant of the grounds on which the Cretans observe such a custom. Observe now that he thus undertakes the defense of the Cretans, and of Jupiter, and of his tomb, alluding obscurely to the allegorical notions, in conformity with which the myth regarding Jupiter is said to have been invented; while he assails us who acknowledge that our Jesus has been buried, indeed, but who maintain that He has also been raised from the tomb - a statement which the Cretans have not yet made regarding Jupiter. But since he appears to admit that the tomb of Jupiter is in Crete, when he says that we are ignorant of the grounds on which the Cretans observe such a custom, we reply that Callimachus the Cyrenian, who had read innumerable poetic compositions, and nearly the whole of Greek history, was not acquainted with any allegorical meaning which was contained in the stories about Jupiter and his tomb; and accordingly he accuses the Cretans in his hymn addressed to Jupiter, in the words: - The Cretans are always liars: for your tomb, O king, The Cretans have reared; and yet you did not die, For you ever live. Now he who said, You did not die, for you ever live, in denying that Jupiter's tomb was in Crete, records nevertheless that in Jupiter there was the beginning of death. But birth upon earth is the beginning of death. And his words run:- And Rhea bore you among the Parrhasians; - whereas he ought to have seen, after denying that the birth of Jupiter took place in Crete because of his tomb, that it was quite congruous with his birth in Arcadia that he who was born should also die. And the following is the manner in which Callimachus speaks of these things: O Jupiter, some say that you were born on the mountains of Ida, others in Arcadia. Which of them, O father, have lied? The Cretans are always liars, etc. Now it is Celsus who made us discuss these topics, by the unfair manner in which he deals with Jesus, in giving his assent to what is related about His death and burial, but regarding as an invention His resurrection from the dead, although this was not only foretold by innumerable prophets, but many proofs also were given of His having appeared after death. 8.17. Celsus then proceeds to say that we shrink from raising altars, statues, and temples; and this, he thinks, has been agreed upon among us as the badge or distinctive mark of a secret and forbidden society. He does not perceive that we regard the spirit of every good man as an altar from which arises an incense which is truly and spiritually sweet-smelling, namely, the prayers ascending from a pure conscience. Therefore it is said by John in the Revelation, The odours are the prayers of saints; and by the Psalmist, Let my prayer come up before You as incense. And the statues and gifts which are fit offerings to God are the work of no common mechanics, but are wrought and fashioned in us by the Word of God, to wit, the virtues in which we imitate the First-born of all creation, who has set us an example of justice, of temperance, of courage, of wisdom, of piety, and of the other virtues. In all those, then, who plant and cultivate within their souls, according to the divine word, temperance, justice, wisdom, piety, and other virtues, these excellences are their statues they raise, in which we are persuaded that it is becoming for us to honour the model and prototype of all statues: the image of the invisible God, God the Only-begotten. And again, they who put off the old man with his deeds, and put on the new man, which is renewed in knowledge after the image of Him that has created him, in taking upon them the image of Him who has created them, do raise within themselves a statue like to what the Most High God Himself desires. And as among statuaries there are some who are marvellously perfect in their art, as for example Pheidias and Polycleitus, and among painters, Zeuxis and Apelles, while others make inferior statues, and others, again, are inferior to the second-rate artists - so that, taking all together, there is a wide difference in the execution of statues and pictures - in the same way there are some who form images of the Most High in a better manner and with a more perfect skill; so that there is no comparison even between the Olympian Jupiter of Pheidias and the man who has been fashioned according to the image of God the Creator. But by far the most excellent of all these throughout the whole creation is that image in our Saviour who said, My Father is in Me.
90. Augustine, The City of God, 14.3, 14.5, 14.8, 14.26-14.27 (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. 14.8. Those emotions which the Greeks call εὐπαθείαι, and which Cicero calls constantiœ, the Stoics would restrict to three; and, instead of three perturbations in the soul of the wise man, they substituted severally, in place of desire, will; in place of joy, contentment; and for fear, caution; and as to sickness or pain, which we, to avoid ambiguity, preferred to call sorrow, they denied that it could exist in the mind of a wise man. Will, they say, seeks the good, for this the wise man does. Contentment has its object in good that is possessed, and this the wise man continually possesses. Caution avoids evil, and this the wise man ought to avoid. But sorrow arises from evil that has already happened; and as they suppose that no evil can happen to the wise man, there can be no representative of sorrow in his mind. According to them, therefore, none but the wise man wills, is contented, uses caution; and that the fool can do no more than desire, rejoice, fear, be sad. The former three affections Cicero calls constantiœ, the last four perturbationes. Many, however, calls these last passions; and, as I have said, the Greeks call the former εὐπαθείαι, and the latter πάθη . And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: There is no contentment to the wicked, says the Lord; Isaiah 57:21 as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: Whatsoever ye would that men should do unto you, do ye even so unto them? Matthew 7:12 which seems to imply that evil or shameful things may be the object of desire, but not of will. Indeed, some interpreters have added good things, to make the expression more in conformity with customary usage, and have given this meaning, Whatsoever good deeds that you would that men should do unto you. For they thought that this would prevent any one from wishing other men to provide him with unseemly, not to say shameful gratifications - luxurious banquets, for example - on the supposition that if he returned the like to them he would be fulfilling this precept. In the Greek Gospel, however, from which the Latin is translated, good does not occur, but only, All things whatsoever ye would that men should do unto you, do ye even so unto them, and, as I believe, because good is already included in the word would; for He does not say desire. Yet though we may sometimes avail ourselves of these precise proprieties of language, we are not to be always bridled by them; and when we read those writers against whose authority it is unlawful to reclaim, we must accept the meanings above mentioned in passages where a right sense can be educed by no other interpretation, as in those instances we adduced partly from the prophet, partly from the Gospel. For who does not know that the wicked exult with joy? Yet there is no contentment for the wicked, says the Lord. And how so, unless because contentment, when the word is used in its proper and distinctive significance, means something different from joy? In like manner, who would deny that it were wrong to enjoin upon men that whatever they desire others to do to them they should themselves do to others, lest they should mutually please one another by shameful and illicit pleasure? And yet the precept, Whatsoever ye would that men should do unto you, do ye even so to them, is very wholesome and just. And how is this, unless because the will is in this place used strictly, and signifies that will which cannot have evil for its object? But ordinary phraseology would not have allowed the saying, Be unwilling to make any manner of lie, Sirach 7:13 had there not been also an evil will, whose wickedness separates if from that which the angels celebrated, Peace on earth, of good will to men. Luke 2:14 For good is superfluous if there is no other kind of will but good will. And why should the apostle have mentioned it among the praises of charity as a great thing, that it rejoices not in iniquity, unless because wickedness does so rejoice? For even with secular writers these words are used indifferently. For Cicero, that most fertile of orators, says, I desire, conscript fathers, to be merciful. And who would be so pedantic as to say that he should have said I will rather than I desire, because the word is used in a good connection? Again, in Terence, the profligate youth, burning with wild lust, says, I will nothing else than Philumena. That this will was lust is sufficiently indicated by the answer of his old servant which is there introduced: How much better were it to try and banish that love from your heart, than to speak so as uselessly to inflame your passion still more! And that contentment was used by secular writers in a bad sense that verse of Virgil testifies, in which he most succinctly comprehends these four perturbations - Hence they fear and desire, grieve and are content The same author had also used the expression, the evil contentments of the mind. So that good and bad men alike will, are cautious, and contented; or, to say the same thing in other words, good and bad men alike desire, fear, rejoice, but the former in a good, the latter in a bad fashion, according as the will is right or wrong. Sorrow itself, too, which the Stoics would not allow to be represented in the mind of the wise man, is used in a good sense, and especially in our writings. For the apostle praises the Corinthians because they had a godly sorrow. But possibly some one may say that the apostle congratulated them because they were penitently sorry, and that such sorrow can exist only in those who have sinned. For these are his words: For I perceive that the same epistle has made you sorry, though it were but for a season. Now I rejoice, not that you were made sorry, but that you sorrowed to repentance; for you were made sorry after a godly manner, that you might receive damage by us in nothing. For godly sorrow works repentance to salvation not to be repented of, but the sorrow of the world works death. For, behold, this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you! 2 Corinthians 7:8-11 Consequently the Stoics may defend themselves by replying, that sorrow is indeed useful for repentance of sin, but that this can have no place in the mind of the wise man, inasmuch as no sin attaches to him of which he could sorrowfully repent, nor any other evil the endurance or experience of which could make him sorrowful. For they say that Alcibiades (if my memory does not deceive me), who believed himself happy, shed tears when Socrates argued with him, and demonstrated that he was miserable because he was foolish. In his case, therefore, folly was the cause of this useful and desirable sorrow, wherewith a man mourns that he is what he ought not to be. But the Stoics maintain not that the fool, but that the wise man, cannot be sorrowful. 14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things?
91. Lydus Johannes Laurentius, De Mensibus, 4.53 (5th cent. CE - 6th cent. CE)

92. Augustine, Letters, 118.14 (7th cent. CE - 7th cent. CE)

93. Anon., 4 Baruch, 3.11, 4.11, 6.8, 9.1

3.11. Guard the vessels of the temple service until the gathering of the beloved. 4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days.
94. Cleanthes, Hymn To Zeus, 5, 4

95. Epigraphy, I.Ephesos, 18-19, 17

96. Orphic Hymns., Fragments, 474

97. Papyri, P.Oxy., 1381



Subjects of this text:

subject book bibliographic info
abel Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
achaea Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4, 11, 76
acoustics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
acropolis Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79, 83
acropolis (athens) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 26
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
acts Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66
acts and racial discourse Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and the roman empire Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts and universalism Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 42
acts of the apostles Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 617, 628, 629, 630
addressee Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 204
aelius aristides Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
aeneas (hero) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 202
aeschylus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 54, 55, 56, 64
agora Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 83
agora (athens), athenian agora Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 203
allegory / allegorisation Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 202
altar Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1, 26
altars Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396; Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79, 83
ambrose Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
anima Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
animals Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
animus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
anonymous god, of jews Bickerman and Tropper, Studies in Jewish and Christian History (2007) 960
anonymous gods, receiving name Bickerman and Tropper, Studies in Jewish and Christian History (2007) 960
apollonius of tyana Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 383
apologist / apologetics Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 200, 204
apophatic, apophaticism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
apostle, paul as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 383
apostolic fathers Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
apostolus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
aratus, phaenomena Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
areopagus Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4, 11, 76, 79, 83; Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 94; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51, 52, 53, 54, 55, 56, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1, 11, 26, 174, 202, 203, 204
areopagus speech Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 628, 629, 630
aristides of athens Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4, 13
aristobulus, aratus, phaenomena Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
aristobulus, changing name of zeus to god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
aristotle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
arithmology Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
arrogance Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
artemis, goddess and cult, processions Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
artemis, temple, altar Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
asclepius, miracles of, with palm-branch Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 252
athena Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 26
athenagoras Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4
athens, ancient views of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 629
athens, christianity and imperial cult in Brodd and Reed, Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult (2011) 94
athens Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 52, 60, 61; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298, 322; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
athens\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
atoms Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170, 187
attica Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
augustine Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 200
autobiography Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1, 26
babblers, garrulity, loquacity Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
babylon Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
baptismal significance, of peters mission as fisherman Hillier, Arator on the Acts of the Apostles: A Baptismal Commentary (1993) 31
beatus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
bible/scripture Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79
bible Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
bishops, dionysius Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 83
bishops, pistus Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4
bivalence, rhetorical Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 628
blood, of animal sacrifices Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
body Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170, 187; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 204; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
cain Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233; Levison, The Greek Life of Adam and Eve (2023) 543
canon law Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 284
cappadocia Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 200
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88, 89
causal reciprocity/causal relations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
causation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
celsus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396; Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 58
children Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
christian, believers/faithful Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4, 11
christian iconography /\u2009symbols Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
christianity, and greek/pagan religion Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
christianity / christians Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 26, 174, 200, 202, 203, 204
christians, resurrection Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 11, 79, 83
christians, teaching Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 76, 79, 83
church fathers Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 200
church in the south wing of propylaia cat. a Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4
church near modern metropolis (athens) cat. a Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 11
city, symbolic city Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 200, 202, 203, 204
city, ‚learning city Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
city Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11, 174, 203
cityscaping Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 203
civilized, -ation Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
class Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
cleansing Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
clement of alexandria Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 59, 66
clergy, clerics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
coins Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
common concepts, natural concepts Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 284
conscience Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
constantius ii Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
contextualisation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
controversy / confrontation Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 204
conversion, conversion to christianity Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26, 174
conversion, paul Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 262
conversion, vision or dream Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 262
conversion Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
corinth Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298; Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
corpus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
cosmology Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
cosmos, pre-socratic use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
councils/synods Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4
covenant and creation, hebrew bible Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 89
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
creation, created or originated things Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 284
creation, hope for Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 89
creation Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170, 187
creation out of nothing Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88, 89
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49
cretans Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 56, 57, 58, 59
criminal Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
criminalization Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
cult Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1, 203
cult statues (idols) Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766
daimon Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
damascius Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 13
day of the lord or judgement, the Crabb, Luke/Acts and the End of History (2020) 122
death Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
deception Levison, The Greek Life of Adam and Eve (2023) 543
dedication Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
dell, katherine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 89
demonic possession Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
demons Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
demonstration Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
dialectic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
dialectics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
didymus the blind Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
differentiation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
dio chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766
diodorus siculus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
diogenes laertius Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 60, 61, 62
dionysius, pseudo-dionysius (corpus dionysiacum) Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 13
dionysius, the areopagite Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4, 11, 83
dionysius of halicarnassus Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
disposition Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
divine speech, enigmatic Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 262
divine speech Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 262
doctrine Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170, 187
earthquake Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
eclipse Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
education Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
egyptian Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
elements Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
elephantine Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
elite Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1; Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
ellipse Osborne, Clement of Alexandria (2010) 141
emotions Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88
ephesians, addressees/recipients Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
ephesians, author/authorship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298, 322
ephesus, buildings and streets, great theatre Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
ephesus, buildings and streets, triodos Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
ephesus, pauline ministry/mission Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
ephesus, riots Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 298
ephesus Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
epicureanism, epicureans Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170, 187
epicureans/\u2009epicureanism Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174, 203
epicureans Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
epicurus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
epimenides Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 58, 59, 60, 61, 62, 64
epistle to titus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 59, 60
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88; deJauregui, Orphism and Christianity in Late Antiquity (2010), 366
ethics Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
ethnicity Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 204
eucharist, space Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
eumenides Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 54, 55, 56
eunapius Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
eusebius of caesarea Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 200
exegesis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
faith Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 202
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 89
father Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49
father and maker Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 326
festus, porcius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 629
flesh Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
foolishness Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
four- (or five‐) kingdom paradigm Crabb, Luke/Acts and the End of History (2020) 122
fruit, paradise, of Levison, The Greek Life of Adam and Eve (2023) 543
gaudeo, gaudium Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
gentile Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766
gentiles Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88
gnostic/ gnosticism deJauregui, Orphism and Christianity in Late Antiquity (2010), 366
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
god, creator Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79, 83; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
god, fearer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 383
god, knowledge of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
god, promise of Levison, The Greek Life of Adam and Eve (2023) 543
god, uniqueness of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
god, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
god, unknown god Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79
god, who raised jesus Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 83
god Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 11, 13
godfearers, and proselytes Esler, The Early Christian World (2000) 93
gods, images/statues of Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 83
gods, unknown Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79, 83
gods Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 285
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88, 89
greece, greek Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49
greek Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
gregory of nazianzus Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
gregory of nyssa Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
hadrian Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 13
hagiography Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
happiness/the happy life Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
harnack, adolf von Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 4
hebrew sources, verbal forms Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 252
hellenismos / hellenic Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
hierarchization Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
hierophant, eleusis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
holladay, carl Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79
holy man Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
holy spirit, cornelius Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
holy spirit, samaritans Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
homer Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
homeric motifs Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 89
human, nonhumanity Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
human Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
humility Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
hymn Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 200
idealistic philosophy, idealism Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
identity, identify formation Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
identity Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
ignorance, worshipping god in Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
image of god (in man) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 284
immorality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766
imouthes-asclepius, praise of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 252
incense Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
inscription, introductory rhetorical device Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 629
inscription Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 1
inscriptions, dedications Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 79
intellect Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
interpretatio\u2003 Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49
intertextuality Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 53, 55, 62, 64
ishodad of merv Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 56, 57, 58, 59
israel, israelites Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
jason of cyrene Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
jerusalem, earthly Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
jerusalem Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 49; Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
jerusalem temple Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
jesus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 52, 53, 58, 63, 65; Levison, The Greek Life of Adam and Eve (2023) 543; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 190
jewish Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
jewish belief, pagan views Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
jewish monotheism, oddity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 630
jewish scriptures Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 322
jews/jewish Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 11, 79
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 210
jews / judaism Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 105
joy Levison, The Greek Life of Adam and Eve (2023) 543; Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
judaism, hellenistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 871
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 766; Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 190
judeo-christianity Stroumsa, Hidden Widsom: Esoteric Traditions and the Roots of Christian Mysticism (1996) 190
judgement, final Crabb, Luke/Acts and the End of History (2020) 122
julian, the apostate Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 13
julian (emperor) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 88, 89
laetitia Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
law (mosaic), nature, lex naturae Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 284
libanius Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 174
libido Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
life, eternal life Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
literary stereotypes Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
logic, stoic Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
logos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
luke-acts, baptism of jesus Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 196
luke-acts, metalepsis Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 196
luke-acts, mirroring Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 196
luke-acts, pneumatology, incoherence Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 579
luke Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
lust Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
lysias Williams, Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement (2023) 103
maker Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 326
manichaeism Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 202; deJauregui, Orphism and Christianity in Late Antiquity (2010), 366
marinus of neapolis Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 26
materialism, materialist philosophy Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 170
meat-eating / feast / meal, sacrifice and/as Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
mechanical movements Rohmann, Christianity, Book-Burning and Censorship in Late Antiquity (2016) 187
megara (μέγαρα) Breytenbach and Tzavella, Early Christianity in Athens, Attica, and Adjacent Areas (2022) 13
memory Levison, The Greek Life of Adam and Eve (2023) 543
menelaos Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 396
message Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
message from god/gods Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 94
messianic woes Crabb, Luke/Acts and the End of History (2020) 122
metaphorical language, use of Geljon and Runia, Philo of Alexandria: On Planting: Introduction, Translation and Commentary (2019) 233
metaphysical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 159
metroon (athens) Tanaseanu-Döbler and von Alvensleben, Athens II: Athens in Late Antiquity (2020) 11
metus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 26
midnight Allison, 4 Baruch (2018) 126