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Tiresias: The Ancient Mediterranean Religions Source Database



8243
New Testament, Acts, 8.37
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Intertexts (texts cited often on the same page as the searched text):

27 results
1. Hebrew Bible, Genesis, 3.1-3.7, 3.24 (9th cent. BCE - 3rd cent. BCE)

3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.2. וַתֹּאמֶר הָאִשָּׁה אֶל־הַנָּחָשׁ מִפְּרִי עֵץ־הַגָּן נֹאכֵל׃ 3.2. וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה כִּי הִוא הָיְתָה אֵם כָּל־חָי׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.4. וַיֹּאמֶר הַנָּחָשׁ אֶל־הָאִשָּׁה לֹא־מוֹת תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.2. And the woman said unto the serpent: ‘of the fruit of the trees of the garden we may eat;" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.4. And the serpent said unto the woman: ‘Ye shall not surely die;" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
2. Hebrew Bible, Joel, 2.28-2.32 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, 1 Kings, 17.17-17.24, 21.8-21.13 (8th cent. BCE - 5th cent. BCE)

17.17. וַיְהִי אַחַר הַדְּבָרִים הָאֵלֶּה חָלָה בֶּן־הָאִשָּׁה בַּעֲלַת הַבָּיִת וַיְהִי חָלְיוֹ חָזָק מְאֹד עַד אֲשֶׁר לֹא־נוֹתְרָה־בּוֹ נְשָׁמָה׃ 17.18. וַתֹּאמֶר אֶל־אֵלִיָּהוּ מַה־לִּי וָלָךְ אִישׁ הָאֱלֹהִים בָּאתָ אֵלַי לְהַזְכִּיר אֶת־עֲוֺנִי וּלְהָמִית אֶת־בְּנִי׃ 17.19. וַיֹּאמֶר אֵלֶיהָ תְּנִי־לִי אֶת־בְּנֵךְ וַיִּקָּחֵהוּ מֵחֵיקָהּ וַיַּעֲלֵהוּ אֶל־הָעֲלִיָּה אֲשֶׁר־הוּא יֹשֵׁב שָׁם וַיַּשְׁכִּבֵהוּ עַל־מִטָּתוֹ׃ 17.21. וַיִּתְמֹדֵד עַל־הַיֶּלֶד שָׁלֹשׁ פְּעָמִים וַיִּקְרָא אֶל־יְהוָה וַיֹּאמַר יְהוָה אֱלֹהָי תָּשָׁב נָא נֶפֶשׁ־הַיֶּלֶד הַזֶּה עַל־קִרְבּוֹ׃ 17.22. וַיִּשְׁמַע יְהוָה בְּקוֹל אֵלִיָּהוּ וַתָּשָׁב נֶפֶשׁ־הַיֶּלֶד עַל־קִרְבּוֹ וַיֶּחִי׃ 17.23. וַיִּקַּח אֵלִיָּהוּ אֶת־הַיֶּלֶד וַיֹּרִדֵהוּ מִן־הָעֲלִיָּה הַבַּיְתָה וַיִּתְּנֵהוּ לְאִמּוֹ וַיֹּאמֶר אֵלִיָּהוּ רְאִי חַי בְּנֵךְ׃ 17.24. וַתֹּאמֶר הָאִשָּׁה אֶל־אֵלִיָּהוּ עַתָּה זֶה יָדַעְתִּי כִּי אִישׁ אֱלֹהִים אָתָּה וּדְבַר־יְהוָה בְּפִיךָ אֱמֶת׃ 21.8. וַתִּכְתֹּב סְפָרִים בְּשֵׁם אַחְאָב וַתַּחְתֹּם בְּחֹתָמוֹ וַתִּשְׁלַח הספרים [סְפָרִים] אֶל־הַזְקֵנִים וְאֶל־הַחֹרִים אֲשֶׁר בְּעִירוֹ הַיֹּשְׁבִים אֶת־נָבוֹת׃ 21.9. וַתִּכְתֹּב בַּסְּפָרִים לֵאמֹר קִרְאוּ־צוֹם וְהוֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.11. וַיַּעֲשׂוּ אַנְשֵׁי עִירוֹ הַזְּקֵנִים וְהַחֹרִים אֲשֶׁר הַיֹּשְׁבִים בְּעִירוֹ כַּאֲשֶׁר שָׁלְחָה אֲלֵיהֶם אִיזָבֶל כַּאֲשֶׁר כָּתוּב בַּסְּפָרִים אֲשֶׁר שָׁלְחָה אֲלֵיהֶם׃ 21.12. קָרְאוּ צוֹם וְהֹשִׁיבוּ אֶת־נָבוֹת בְּרֹאשׁ הָעָם׃ 21.13. וַיָּבֹאוּ שְׁנֵי הָאֲנָשִׁים בְּנֵי־בְלִיַּעַל וַיֵּשְׁבוּ נֶגְדּוֹ וַיְעִדֻהוּ אַנְשֵׁי הַבְּלִיַּעַל אֶת־נָבוֹת נֶגֶד הָעָם לֵאמֹר בֵּרַךְ נָבוֹת אֱלֹהִים וָמֶלֶךְ וַיֹּצִאֻהוּ מִחוּץ לָעִיר וַיִּסְקְלֻהוּ בָאֲבָנִים וַיָּמֹת׃ 17.17. And it came to pass after these things, that the son of the woman, the mistress of the house, fell sick; and his sickness was so sore, that there was no breath left in him." 17.18. And she said unto Elijah: ‘What have I to do with thee, O thou man of God? art thou come unto me to bring my sin to remembrance, and to slay my son?’" 17.19. And he said unto her: ‘Give me thy son.’ And he took him out of her bosom, and carried him up into the upper chamber, where he abode, and laid him upon his own bed." 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 17.21. And he stretched himself upon the child three times, and cried unto the LORD, and said: ‘O LORD my God, I pray thee, let this child’s soul come back into him.’" 17.22. And the LORD hearkened unto the voice of Elijah; and the soul of the child came back into him, and he revived." 17.23. And Elijah took the child, and brought him down out of the upper chamber into the house, and delivered him unto his mother; and Elijah said: ‘See, thy son liveth.’" 17.24. And the woman said to Elijah: ‘Now I know that thou art a man of God, and that the word of the LORD in thy mouth is truth.’" 21.8. So she wrote letters in Ahab’s name, and sealed them with his seal, and sent the letters unto the elders and to the nobles that were in his city, and that dwelt with Naboth." 21.9. And she wrote in the letters, saying: ‘Proclaim a fast, and set Naboth at the head of the people;" 21.10. and set two men, base fellows, before him, and let them bear witness against him, saying: Thou didst curse God and the king. And then carry him out, and stone him, that he die.’" 21.11. And the men of his city, even the elders and the nobles who dwelt in his city, did as Jezebel had sent unto them, according as it was written in the letters which she had sent unto them." 21.12. They proclaimed a fast, and set Naboth at the head of the people." 21.13. And the two men, the base fellows, came in and sat before him; and the base fellows bore witness against him, even against Naboth, in the presence of the people, saying: ‘Naboth did curse God and the king.’ Then they carried him forth out of the city, and stoned him with stones, that he died."
4. Hebrew Bible, 1 Samuel, 22.4-22.5 (8th cent. BCE - 5th cent. BCE)

22.4. וַיַּנְחֵם אֶת־פְּנֵי מֶלֶךְ מוֹאָב וַיֵּשְׁבוּ עִמּוֹ כָּל־יְמֵי הֱיוֹת־דָּוִד בַּמְּצוּדָה׃ 22.5. וַיֹּאמֶר גָּד הַנָּבִיא אֶל־דָּוִד לֹא תֵשֵׁב בַּמְּצוּדָה לֵךְ וּבָאתָ־לְּךָ אֶרֶץ יְהוּדָה וַיֵּלֶךְ דָּוִד וַיָּבֹא יַעַר חָרֶת׃ 22.4. And he brought them before the king of Mo᾽av: and they dwelt with him all the while that David was in the fortress." 22.5. And the prophet Gad said to David, Do not abide in the fortress; depart, and get thee into the land of Yehuda. Then David departed, and came into the forest of Ĥeret."
5. Hebrew Bible, 2 Kings, 5 (8th cent. BCE - 5th cent. BCE)

6. Hebrew Bible, 2 Samuel, 5.7, 5.9 (8th cent. BCE - 5th cent. BCE)

5.7. וַיִּלְכֹּד דָּוִד אֵת מְצֻדַת צִיּוֹן הִיא עִיר דָּוִד׃ 5.9. וַיֵּשֶׁב דָּוִד בַּמְּצֻדָה וַיִּקְרָא־לָהּ עִיר דָּוִד וַיִּבֶן דָּוִד סָבִיב מִן־הַמִּלּוֹא וָבָיְתָה׃ 5.7. Nevertheless David took the stronghold of Żiyyon: that is the city of David." 5.9. So David dwelt in the stronghold and called it the city of David. And David built round about from the Millo and inward."
7. Hebrew Bible, Isaiah, 40.3-40.5, 51.3, 53.7-53.8, 53.12 (8th cent. BCE - 5th cent. BCE)

40.3. קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ יְהוָה יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ׃ 40.3. וְיִעֲפוּ נְעָרִים וְיִגָעוּ וּבַחוּרִים כָּשׁוֹל יִכָּשֵׁלוּ׃ 40.4. כָּל־גֶּיא יִנָּשֵׂא וְכָל־הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה׃ 40.5. וְנִגְלָה כְּבוֹד יְהוָה וְרָאוּ כָל־בָּשָׂר יַחְדָּו כִּי פִּי יְהוָה דִּבֵּר׃ 51.3. כִּי־נִחַם יְהוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ 53.7. נִגַּשׂ וְהוּא נַעֲנֶה וְלֹא יִפְתַּח־פִּיו כַּשֶּׂה לַטֶּבַח יוּבָל וּכְרָחֵל לִפְנֵי גֹזְזֶיהָ נֶאֱלָמָה וְלֹא יִפְתַּח פִּיו׃ 53.8. מֵעֹצֶר וּמִמִּשְׁפָּט לֻקָּח וְאֶת־דּוֹרוֹ מִי יְשׂוֹחֵחַ כִּי נִגְזַר מֵאֶרֶץ חַיִּים מִפֶּשַׁע עַמִּי נֶגַע לָמוֹ׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 40.3. Hark! one calleth: ‘Clear ye in the wilderness the way of the LORD, make plain in the desert a highway for our God." 40.4. Every valley shall be lifted up, and every mountain and hill shall be made low; and the rugged shall be made level, and the rough places a plain;" 40.5. And the glory of the LORD shall be revealed, and all flesh shall see it together; for the mouth of the LORD hath spoken it.’" 51.3. For the LORD hath comforted Zion; He hath comforted all her waste places, And hath made her wilderness like Eden, And her desert like the garden of the LORD; Joy and gladness shall be found therein, Thanksgiving, and the voice of melody." 53.7. He was oppressed, though he humbled himself And opened not his mouth; As a lamb that is led to the slaughter, And as a sheep that before her shearers is dumb; Yea, he opened not his mouth." 53.8. By oppression and judgment he was taken away, And with his generation who did reason? For he was cut off out of the land of the living, For the transgression of my people to whom the stroke was due." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors."
8. Hebrew Bible, Joshua, 7 (8th cent. BCE - 5th cent. BCE)

9. Anon., 1 Enoch, 32.3-32.6 (3rd cent. BCE - 2nd cent. BCE)

32.3. I and from afar off trees more numerous than I these trees and great-two trees there, very great, beautiful, and glorious, and magnificent, and the tree of knowledge, whose holy fruit they eat and know great wisdom. 32.4. That tree is in height like the fir, and its leaves are like (those of) the Carob tree: and its fruit 32.5. is like the clusters of the vine, very beautiful: and the fragrance of the tree penetrates afar. Then 32.6. I said: 'How beautiful is the tree, and how attractive is its look!' Then Raphael the holy angel, who was with me, answered me and said: 'This is the tree of wisdom, of which thy father old (in years) and thy aged mother, who were before thee, have eaten, and they learnt wisdom and their eyes were opened, and they knew that they were naked and they were driven out of the garden.'
10. Septuagint, Ecclesiasticus (Siracides), 24 (2nd cent. BCE - 2nd cent. BCE)

11. Anon., Didache, 7.1 (1st cent. CE - 2nd cent. CE)

1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.
12. New Testament, 2 Timothy, 3.6-3.7 (1st cent. CE - 1st cent. CE)

3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 3.7. always learning, and never able to come to the knowledge of the truth.
13. New Testament, Acts, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 2.37, 2.38, 2.39, 2.40, 2.41, 3, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 4, 4.4, 4.25, 4.32, 4.33, 4.35, 4.36, 4.37, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.38, 5.39, 6.1, 6.2, 6.3, 6.4, 6.5, 6.7, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 7.51, 7.52, 7.53, 7.56, 7.58, 7.58-8.1, 8.1, 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, 8.38, 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, 9.32, 9.33, 9.34, 9.35, 9.36, 9.37, 9.38, 9.39, 9.40, 9.41, 9.42, 10, 10.1, 10.1-11.18, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 10.40, 10.41, 10.42, 10.43, 10.44, 10.45, 10.46, 10.47, 10.48, 11.1, 11.2, 11.3, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.15, 11.16, 11.17, 11.18, 11.19, 11.26, 11.28, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 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, 13.50, 14.4, 14.5, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 15.1, 15.2, 15.3, 15.4, 15.5, 15.6, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 15.21, 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, 16.35, 16.36, 16.37, 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, 17.23, 17.24, 17.25, 17.26, 17.27, 17.28, 17.29, 17.30, 17.31, 17.32, 17.33, 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, 18.24-19.7, 18.25, 18.26, 19.1, 19.2, 19.3, 19.4, 19.5, 19.6, 19.7, 19.9, 19.23, 19.35, 20.3, 20.7, 20.8, 20.9, 20.10, 20.11, 20.12, 20.19, 20.23, 21.3, 21.4, 21.5, 21.6, 21.7, 21.8, 21.9, 21.10, 21.11, 21.12, 21.13, 21.14, 22.3, 22.4, 22.5, 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, 23.12, 24.14, 25.13, 25.14, 25.16, 25.19, 25.20, 25.22, 25.23, 25.25, 25.26, 26.16, 26.20, 26.21, 26.30, 26.31, 26.32, 27.24 (1st cent. CE - 2nd cent. CE)

14. New Testament, Apocalypse, 4.8 (1st cent. CE - 1st cent. CE)

4.8. The four living creatures, having each one of them six wings, are full of eyes around about and within. They have no rest day and night, saying, "Holy, holy, holy, holy, holy, holy, holy, holy, holy is the Lord God, the Almighty, who was and who is and who is to come!
15. New Testament, Galatians, 1.18, 2.1, 2.9 (1st cent. CE - 1st cent. CE)

1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision.
16. New Testament, Romans, 7.5, 8.6, 8.17, 9.5, 10.13, 11.36, 16.20, 16.24 (1st cent. CE - 1st cent. CE)

7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you. 16.24. The grace of our Lord Jesus Christ be with you all! Amen.
17. New Testament, John, 3.12, 3.17-3.18, 14.8, 14.10, 16.8-16.9, 20.25, 20.27, 20.29 (1st cent. CE - 1st cent. CE)

3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 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. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 20.25. The other disciples therefore said to him, "We have seen the Lord!"But he said to them, "Unless I see in his hands the print of the nails, and put my hand into his side, I will not believe. 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. 20.29. Jesus said to him, "Because you have seen me, you have believed. Blessed are those who have not seen, and have believed.
18. New Testament, Luke, 3.22, 4.1-4.4, 4.9-4.12, 4.16-4.20, 7.11-7.17, 8.2-8.4, 9.31, 9.38-9.42, 9.51, 11.2-11.4, 15.17, 18.9-18.14, 19.1-19.8, 23.42-23.43, 24.4-24.7, 24.11, 24.13-24.35, 24.37, 24.41, 24.44, 24.46-24.49 (1st cent. CE - 1st cent. CE)

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. 4.1. Jesus, full of the Holy Spirit, returned from the Jordan, and was led by the Spirit into the wilderness 4.2. for forty days, being tempted by the devil. He ate nothing in those days. Afterward, when they were completed, he was hungry. 4.3. The devil said to him, "If you are the Son of God, command this stone to become bread. 4.4. Jesus answered him, saying, "It is written, 'Man shall not live by bread alone, but by every word of God.' 4.9. He led him to Jerusalem, and set him on the pinnacle of the temple, and said to him, "If you are the Son of God, cast yourself down from here 4.10. for it is written, 'He will give his angels charge concerning you, to guard you;' 4.11. and, 'On their hands they will bear you up, Lest perhaps you dash your foot against a stone.' 4.12. Jesus answering, said to him, "It has been said, 'You shall not tempt the Lord your God.' 4.16. He came to Nazareth, where he had been brought up. He entered, as was his custom, into the synagogue on the Sabbath day, and stood up to read. 4.17. The book of the prophet Isaiah was handed to him. He opened the book, and found the place where it was written 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 4.19. And to proclaim the acceptable year of the Lord. 4.20. He closed the book, gave it back to the attendant, and sat down. The eyes of all in the synagogue were fastened on him. 7.11. It happened soon afterwards, that he went to a city called Nain. Many of his disciples, along with a great multitude, went with him. 7.12. Now when he drew near to the gate of the city, behold, one who was dead was carried out, the only son of his mother, and she was a widow. Many people of the city were with her. 7.13. When the Lord saw her, he had compassion on her, and said to her, "Don't cry. 7.14. He came near and touched the coffin, and the bearers stood still. He said, "Young man, I tell you, arise! 7.15. He who was dead sat up, and began to speak. And he gave him to his mother. 7.16. Fear took hold of all, and they glorified God, saying, "A great prophet has arisen among us!" and, "God has visited his people! 7.17. This report went out concerning him in the whole of Judea, and in all the surrounding region. 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 9.31. who appeared in glory, and spoke of his departure, which he was about to accomplish at Jerusalem. 9.38. Behold, a man from the crowd called out, saying, "Teacher, I beg you to look at my son, for he is my only child. 9.39. Behold, a spirit takes him, he suddenly cries out, and it convulses him so that he foams, and it hardly departs from him, bruising him severely. 9.40. I begged your disciples to cast it out, and they couldn't. 9.41. Jesus answered, "Faithless and perverse generation, how long shall I be with you and bear with you? Bring your son here. 9.42. While he was still coming, the demon threw him down and convulsed him violently. But Jesus rebuked the unclean spirit, and healed the boy, and gave him back to his father. 9.51. It came to pass, when the days were near that he should be taken up, he intently set his face to go to Jerusalem 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 15.17. But when he came to himself he said, 'How many hired servants of my father's have bread enough to spare, and I'm dying with hunger! 18.9. He spoke also this parable to certain people who were convinced of their own righteousness, and who despised all others. 18.10. Two men went up into the temple to pray; one was a Pharisee, and the other was a tax collector. 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. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 19.1. He entered and was passing through Jericho. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 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. 23.42. He said to Jesus, "Lord, remember me when you come into your kingdom. 23.43. Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise. 24.4. It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead? 24.6. He isn't here, but is risen. Remember what he told you when he was still in Galilee 24.7. saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again? 24.11. These words seemed to them to be nonsense, and they didn't believe them. 24.13. Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem. 24.14. They talked with each other about all of these things which had happened. 24.15. It happened, while they talked and questioned together, that Jesus himself came near, and went with them. 24.16. But their eyes were kept from recognizing him. 24.17. He said to them, "What are you talking about as you walk, and are sad? 24.18. One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days? 24.19. He said to them, "What things?"They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people; 24.20. and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him. 24.21. But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened. 24.22. Also, certain women of our company amazed us, having arrived early at the tomb; 24.23. and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive. 24.24. Some of us went to the tomb, and found it just like the women had said, but they didn't see him. 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.26. Didn't the Christ have to suffer these things and to enter into his glory? 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.28. They drew near to the village, where they were going, and he acted like he would go further. 24.29. They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over."He went in to stay with them. 24.30. It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.34. saying, "The Lord is risen indeed, and has appeared to Simon! 24.35. They related the things that happened along the way, and how he was recognized by them in the breaking of the bread. 24.37. But they were terrified and filled with fear, and supposed that they had seen a spirit. 24.41. While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat? 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
19. New Testament, Mark, 9.16-9.27, 9.29, 9.42, 15.27 (1st cent. CE - 1st cent. CE)

9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 9.42. Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck. 15.27. With him they crucified two robbers; one on his right hand, and one on his left.
20. New Testament, Matthew, 4.1-4.7, 6.9-6.13, 9.8, 9.13, 17.14-17.18, 17.20, 18.6, 27.3-27.10, 28.19 (1st cent. CE - 1st cent. CE)

4.1. Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. 4.2. When he had fasted forty days and forty nights, he was hungry afterward. 4.3. The tempter came and said to him, "If you are the Son of God, command that these stones become bread. 4.4. But he answered, "It is written, 'Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.' 4.5. Then the devil took him into the holy city. He set him on the pinnacle of the temple 4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 4.7. Jesus said to him, "Again, it is written, 'You shall not test the Lord, your God.' 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 18.6. but whoever causes one of these little ones who believe in me to stumble, it would be better for him that a huge millstone should be hung around his neck, and that he should be sunk in the depths of the sea. 27.3. Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders 27.4. saying, "I have sinned in that I betrayed innocent blood."But they said, "What is that to us? You see to it. 27.5. He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself. 27.6. The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood. 27.7. They took counsel, and bought the potter's field with them, to bury strangers in. 27.8. Therefore that field was called "The Field of Blood" to this day. 27.9. Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, The price of him upon whom a price had been set, Whom some of the children of Israel priced 27.10. And they gave them for the potter's field, As the Lord commanded me. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
21. Irenaeus, Refutation of All Heresies, 1.4.3, 1.9.4, 1.23-1.28, 3.12, 3.12.8, 4.20.1-4.20.8, 5.20.2 (2nd cent. CE - 3rd cent. CE)

1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting.
22. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE)

61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
23. Theophilus, To Autolycus, 2.24 (2nd cent. CE - 3rd cent. CE)

2.24. God, then, caused to spring out of the earth every tree that is beautiful in appearance, or good for food. For at first there were only those things which were produced on the third day - plants, and seeds, and herbs; but the things which were in Paradise were made of a superior loveliness and beauty, since in it the plants were said to have been planted by God. As to the rest of the plants, indeed, the world contained plants like them; but the two trees - the tree of life and the tree of knowledge - the rest of the earth possessed not, but only Paradise. And that Paradise is earth, and is planted on the earth, the Scripture states, saying: Genesis 2:8 And the Lord God planted Paradise in Eden eastwards, and placed man there; and out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food. By the expressions, therefore, out of the ground, and eastwards, the holy writing clearly teaches us that Paradise is under this heaven, under which the east and the earth are. And the Hebrew word Eden signifies delight. And it was signified that a river flowed out of Eden to water Paradise, and after that divides into four heads; of which the two called Pison and Gihon water the eastern parts, especially Gihon, which encompasses the whole land of Ethiopia, and which, they say, reappears in Egypt under the name of Nile. And the other two rivers are manifestly recognisable by us - those called Tigris and Euphrates - for these border on our own regions. And God having placed man in Paradise, as has been said, to till and keep it, commanded him to eat of all the trees - manifestly of the tree of life also; but only of the tree of knowledge He commanded him not to taste. And God transferred him from the earth, out of which he had been produced, into Paradise, giving him means of advancement, in order that, maturing and becoming perfect, and being even declared a god, he might thus ascend into heaven in possession of immortality. For man had been made a middle nature, neither wholly mortal, nor altogether immortal, but capable of either; so also the place, Paradise, was made in respect of beauty intermediate between earth and heaven. And by the expression, till it, no other kind of labour is implied than the observance of God's command, lest, disobeying, he should destroy himself, as indeed he did destroy himself, by sin.
24. Nag Hammadi, The Gospel of Philip, 53.32 (3rd cent. CE - 3rd cent. CE)

25. Petrus Chrysologus, Sermones, 61.1 (4th cent. CE - 5th cent. CE)

26. Anon., 4 Ezra, 8.50-8.52, 14.34

8.50. For many miseries will affect those who inhabit the world in the last times, because they have walked in great pride. 8.51. But think of your own case, and inquire concerning the glory of those who are like yourself 8.52. because it is for you that paradise is opened, the tree of life is planted, the age to come is prepared, plenty is provided, a city is built, rest is appointed, goodness is established and wisdom perfected beforehand. 14.34. If you, then, will rule over your minds and discipline your hearts, you shall be kept alive, and after death you shall obtain mercy.
27. Anon., Odes of Solomon, 11



Subjects of this text:

subject book bibliographic info
abuse,in polemic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
acts,apostles,depiction of Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 88
acts,western text Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 88, 89, 90
acts and anti-judaism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
acts and liberation theology Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
acts and racial discourse Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
acts and universalism Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
acts of the apostles,aeneas,healing of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21
acts of the apostles,baptismal content of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
acts of the apostles,textual tradition Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
adam Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
agency Vlassopoulos (2021), Historicising Ancient Slavery, 197
agents of revelation Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 92, 175, 176
alexander jannaeus Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
ambrose,on abdimelech Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 119, 120
ambrose,on ethiopians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 101
ambrose,on queen of sheba Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 116
ambrose,on song of songs bride Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 118
ambrose Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
antioch Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
apistia,apistos Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
apocalyptic genre,paradise in Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
apocalyptic language Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 176
apologetic,conversion Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
apologetic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
apologist Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
apostelgeschichte Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 751
apostle,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 557
apostolikon Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 886
appellative way-language Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
aristotle,on eagle,ascension,baptismal interpretation of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
athenagoras Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
augustine,on ethiopians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 106, 107
augustine,on moses cushite wife Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 114
augustine Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
authorial practices and purposes,historical plausibility Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 162
azotus Huttner (2013), Early Christianity in the Lycus Valley, 193
baptism,acts of apostles Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,filial identity Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptism,holy spirits role Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,link with creeds Esler (2000), The Early Christian World, 645
baptism,liturgy of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 71, 73
baptism,lukan understanding Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,luke-acts,inconsistencies Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
baptism,of cornelius Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23, 27, 98
baptism,of ethiopian eunuch Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 23, 27, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121
baptism,of five thousand Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptism,of johns disciples Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
baptism,of lydia Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
baptism,of paul Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
baptism,of pauls jailer Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 23, 27
baptism,of simon magus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 23, 27
baptism,of three thousand at pentecost Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23, 27
baptism,offered to jews Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
baptismal confession Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71, 73
baptismal formulae,creed Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
baptismal formulae Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 71
baptismal significance,of ascension Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of healing of aeneas Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21
baptismal significance,of numbers in acts Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of peters mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of raising of eutychus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16
baptismal significance,of raising of tabitha Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
baptismal significance,of sauls basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
berra,yogi Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
bible Osborne (2001), Irenaeus of Lyons, 168
blind man Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
caecilius epirota Vlassopoulos (2021), Historicising Ancient Slavery, 197
caesarea (by the sea) Huttner (2013), Early Christianity in the Lycus Valley, 193
captivity Vlassopoulos (2021), Historicising Ancient Slavery, 197
cassian Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
catechesis Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
catechumens Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
causes of corruption,liturgical influence Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
ceremonies Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
change Vlassopoulos (2021), Historicising Ancient Slavery, 197
charisma Osborne (2001), Irenaeus of Lyons, 168
cherubim,on way Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity,in acts Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity,philosophy Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
christianity Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212, 354; Vlassopoulos (2021), Historicising Ancient Slavery, 197
christology,separationist Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
chromatius Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
church,eschatological reality Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 176
church,ministry of scripture Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
church,nature of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 95
church,preaching of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 162
church,role of in redemptive history Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 95, 106
community Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
confessions Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 73
conversion,experience of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
conversion,rhetoric/language/linguistic aspects Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
conversion Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354; Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 12
creed Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
creeds,link with baptism Esler (2000), The Early Christian World, 645
criteria in textual criticism,authors style Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 88
criteria in textual criticism,discourse analysis Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 88, 89, 90
culture Vlassopoulos (2021), Historicising Ancient Slavery, 197
current,formulas Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 73
demetrius iii of syria Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
dialogue,between philip and the catechumen Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
divine plan/βουλή Crabb (2020), Luke/Acts and the End of History, 258, 260
dreams Crabb (2020), Luke/Acts and the End of History, 258, 260
dreams and visions,angelophany Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 12
eclecticism Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 88, 89, 90
edessa,syria Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
emmaus pericope,allusions to genesis Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91, 99, 171
emmaus pericope Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91, 175
encratic texts Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 162
epicureanism,attacks against Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
erasmus of rotterdam Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
ethiopia Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 73; Vlassopoulos (2021), Historicising Ancient Slavery, 197
ethiopian official Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 92, 93, 94, 95, 171, 179
eunuchs Vlassopoulos (2021), Historicising Ancient Slavery, 197
eve,expulsion from paradise Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
eve,way and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104
exhortations Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
expulsion narrative,allusions to Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171, 175
expulsion narrative Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98
faith,in early christian literature Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 71
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556, 557
forgiveness (divine) Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
formulae,liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
freedpersons Vlassopoulos (2021), Historicising Ancient Slavery, 197
gathering (σύναξις) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
gaza Huttner (2013), Early Christianity in the Lycus Valley, 193
gentile Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
greek vocables and phrases,καί Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 89
greek vocables and phrases,τε Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 89
heart (καρδία) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
hellenisation Vlassopoulos (2021), Historicising Ancient Slavery, 197
heresies,heretic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
heresy Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
hermeneutical principles Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104
herod,agrippa ii Crabb (2020), Luke/Acts and the End of History, 260
hilary Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
history,historians,transmission Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 73
holy spirit,cornelius Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,lukan conception Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
holy spirit,samaritans Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
humanity,immortality Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
humanity,nature Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
humanity,nourishment Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
humanity,outside paradise Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
identity construction,along violent jew/merciful christian binary Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
ignorance Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
imperfect trust,adequacy of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
irenaeus,lukan corpus and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 162
irenaeus,polemical milieu of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 162, 171
irenaeus,theophilus and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
irony Crabb (2020), Luke/Acts and the End of History, 260
isaiah Huttner (2013), Early Christianity in the Lycus Valley, 193; Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
israel,exodus from egypt Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104, 106
italy Vlassopoulos (2021), Historicising Ancient Slavery, 197
jerome Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
jerusalem Crabb (2020), Luke/Acts and the End of History, 258, 260; Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91, 92; Huttner (2013), Early Christianity in the Lycus Valley, 193; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
jesus,adam and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99, 105
jesus,entry into paradise Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 104, 106, 171
jesus,god and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
jesus,ministry of scripture Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
jesus,promise of paradise Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98, 171
jesus,redeemer Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 106, 171
jewish war Huttner (2013), Early Christianity in the Lycus Valley, 193
jews Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263; Huttner (2013), Early Christianity in the Lycus Valley, 193
johannine gospel Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 106
josephus Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
judas,death of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
justin martyr Osborne (2001), Irenaeus of Lyons, 168
kingdom Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 179
knowledge and wisdom Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 93, 94, 171
liber pontificalis,lydia,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
life,humans as agents of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94
life Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
liturgical,literature Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49, 70
liturgical,readings Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
liturgy Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 71
liturgy of st. james Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 298
lukan corpus Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175, 176, 179
lukanische,geschichtstheologie Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 572
luke,as author Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98, 104, 105, 171, 175, 176
luke-acts,pneumatology,incoherence Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
lukes hermeneutic,brodie,t.l. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
lukes hermeneutic,elijah-elisha typology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
m. antonius felix Huttner (2013), Early Christianity in the Lycus Valley, 193
magic Huttner (2013), Early Christianity in the Lycus Valley, 193
manilius Vlassopoulos (2021), Historicising Ancient Slavery, 197
manuscripts,byzantine Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
manuscripts,codex bezae Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
manuscripts,margins of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
manuscripts,minuscules Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70
markan gospel Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
matthean gospel Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
matthias,selection as apostle Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
maximus of turin,moses,cushite wife of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 93, 94, 108, 111, 112, 113, 114, 120
mediterranean Vlassopoulos (2021), Historicising Ancient Slavery, 197
metanoia/metanoeō Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
methods of interpretation,ancient feminist Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
nazareth Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
palestine Huttner (2013), Early Christianity in the Lycus Valley, 193
papias Huttner (2013), Early Christianity in the Lycus Valley, 193
paradise,church and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98, 171, 175, 176
paradise,delights of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 98
paradise,humanitys maturation in Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
paradise,humanitys reentry Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 95, 99
paradise,in lukan corpus Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98
paradise,kingdom and Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 179
paradise,nature of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
paradise,nourishment in Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99, 171
paradise,post-mortem destination Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 98
paradise,trees in Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
participation Osborne (2001), Irenaeus of Lyons, 168
paul,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
paul,baptismal theology Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 556
paul,gospel of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
paul,interpretation of basket at damascus Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23
paul,jailers baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 23, 27
paul Huttner (2013), Early Christianity in the Lycus Valley, 193
paulinus of nola,on queen of sheba Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 116
pelagius,pope,pentecost,baptismal significance of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21, 23, 27
penner,todd Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 67
persecution of the way,transformation on the way Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91, 179
persecution of the way Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 91
peter,defends gentile baptism Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 23
peter,mission as fisherman Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
peter chrysologus,on cornelius Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 98
peter chrysologus,on ethiopian eunuch Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 95, 98, 99, 106
pfingstereignis,geschehen Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 558, 572
pharisees Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
philip,deacon Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 70, 71, 73
philip Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 92, 93, 94, 106, 162, 171
philip (apostle) Huttner (2013), Early Christianity in the Lycus Valley, 193
philip (evangelist) Huttner (2013), Early Christianity in the Lycus Valley, 193
philip the presbyter,on ethiopians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 107
philo of carpasia,on ethiopians Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 100
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212, 354
pneumatology,lukan Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 579
polemic Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
preaching,christian Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
preaching,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
prophecy,fulfilled Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
prophetic vision Osborne (2001), Irenaeus of Lyons, 168
prophets,ot Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
public slaves Vlassopoulos (2021), Historicising Ancient Slavery, 197
publilius syrus Vlassopoulos (2021), Historicising Ancient Slavery, 197
quodvultdeus,on moses cushite wife Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 113
quodvultdeus,on queen of sheba Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 116
rabbinic texts Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
reading,individual Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
reading,liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49, 70
reading,public Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
recapitulation Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 171
redactor Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
redemption Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 105, 106, 171
reden in zungen Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 572
repentance Crabb (2020), Luke/Acts and the End of History, 260; Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 354
resistant readings' Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
restoration Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
revelation Osborne (2001), Irenaeus of Lyons, 168
revelation and guidance,unusual Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 12
rome Vlassopoulos (2021), Historicising Ancient Slavery, 197
sabbath Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
sadducees Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
samaria Huttner (2013), Early Christianity in the Lycus Valley, 193
schwartz,regina Matthews (2010), Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity, 28
scripture,christian,and baptism Esler (2000), The Early Christian World, 645
scripture,christian,christian use of Esler (2000), The Early Christian World, 645
scriptures,greek translation of Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 94, 105, 106
scriptures,interpretation of,as basis for pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
self-trust,negative Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
septuagint,lukes use Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 324
septuagint,pentateuch,methods of translators Bickerman and Tropper (2007), Studies in Jewish and Christian History, 192
septuagint,pentateuch,mission to gentiles Bickerman and Tropper (2007), Studies in Jewish and Christian History, 192
septuagint,pentateuch,purpose of translation Bickerman and Tropper (2007), Studies in Jewish and Christian History, 192
septuagint,techniques of translators Bickerman and Tropper (2007), Studies in Jewish and Christian History, 192
serpent,agent of god Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 99
servant of yhwh,and suffering Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 63
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 265
severian of gabala,on ascension,sheba,queen of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 93, 94, 108, 114, 115, 116, 117
simon,the magician Huttner (2013), Early Christianity in the Lycus Valley, 193
simon magus,baptism of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 16, 21, 23, 27
sin Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 263
sitz im leben Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 71
song of songs,bride of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 94, 100, 102, 103, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118, 119, 120, 121
spirit Huttner (2013), Early Christianity in the Lycus Valley, 193; Osborne (2001), Irenaeus of Lyons, 168
staberius eros Vlassopoulos (2021), Historicising Ancient Slavery, 197
stephen Huttner (2013), Early Christianity in the Lycus Valley, 193
suffering Crabb (2020), Luke/Acts and the End of History, 258
sword,flaming Graham (2022), The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24, 175
synagogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 212
synagogue (συναγωγή) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49
syzygienlehre,formel Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 350, 751
tabitha,raising of Hillier (1993), Arator on the Acts of the Apostles: A Baptismal Commentary, 21
taufe,des äthiopischen eunuchen Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 572
teacher of righteousness Levine Allison and Crossan (2006), The Historical Jesus in Context, 127
teaching Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 49