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Tiresias: The Ancient Mediterranean Religions Source Database



8244
New Testament, Apocalypse, 1.4


ΙΩΑΝΗΣ ταῖς ἑπτὰ ἐκκλησίαις ταῖς ἐν τῇ Ἀσίᾳ· χάρις ὑμῖν καὶ εἰρήνη ἀπὸὁ ὢνκαὶ ὁ ἦν καὶ ὁ ἐρχόμενος, καὶ ἀπὸ τῶν ἑπτὰ πνευμάτων ἃ ἐνώπιον τοῦ θρόνου αὐτοῦJohn, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne;


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

43 results
1. Septuagint, Tobit, 12.15 (th cent. BCE - 2nd cent. BCE)

12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.
2. Hebrew Bible, Deuteronomy, 32.6 (9th cent. BCE - 3rd cent. BCE)

32.6. הֲ־לַיְהוָה תִּגְמְלוּ־זֹאת עַם נָבָל וְלֹא חָכָם הֲלוֹא־הוּא אָבִיךָ קָּנֶךָ הוּא עָשְׂךָ וַיְכֹנְנֶךָ׃ 32.6. Do ye thus requite the LORD, O foolish people and unwise? Is not He thy father that hath gotten thee? Hath He not made thee, and established thee?"
3. Hebrew Bible, Exodus, 3.14, 19.5-19.6 (9th cent. BCE - 3rd cent. BCE)

3.14. וַיֹּאמֶר אֱלֹהִים אֶל־מֹשֶׁה אֶהְיֶה אֲשֶׁר אֶהְיֶה וַיֹּאמֶר כֹּה תֹאמַר לִבְנֵי יִשְׂרָאֵל אֶהְיֶה שְׁלָחַנִי אֲלֵיכֶם׃ 19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 19.6. וְאַתֶּם תִּהְיוּ־לִי מַמְלֶכֶת כֹּהֲנִים וְגוֹי קָדוֹשׁ אֵלֶּה הַדְּבָרִים אֲשֶׁר תְּדַבֵּר אֶל־בְּנֵי יִשְׂרָאֵל׃ 3.14. And God said unto Moses: ‘I AM THAT I AM’; and He said: ‘Thus shalt thou say unto the children of Israel: I AM hath sent me unto you.’" 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 19.6. and ye shall be unto Me a kingdom of priests, and a holy nation. These are the words which thou shalt speak unto the children of Israel.’"
4. Hebrew Bible, Genesis, 3.24 (9th cent. BCE - 3rd cent. BCE)

3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 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."
5. Hebrew Bible, Hosea, 5.14 (9th cent. BCE - 3rd cent. BCE)

6. Hebrew Bible, Job, 10.16-10.17 (9th cent. BCE - 3rd cent. BCE)

10.16. וְיִגְאֶה כַּשַּׁחַל תְּצוּדֵנִי וְתָשֹׁב תִּתְפַּלָּא־בִי׃ 10.16. And if it exalt itself, Thou huntest me as a lion; And again Thou showest Thyself marvellous upon me."
7. Hebrew Bible, Psalms, 21.23, 68.6 (9th cent. BCE - 3rd cent. BCE)

68.6. אֲבִי יְתוֹמִים וְדַיַּן אַלְמָנוֹת אֱלֹהִים בִּמְעוֹן קָדְשׁוֹ׃ 68.6. A father of the fatherless, and a judge of the widows, Is God in His holy habitation."
8. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
9. Hebrew Bible, Isaiah, 6.1, 63.16, 64.7 (8th cent. BCE - 5th cent. BCE)

6.1. בִּשְׁנַת־מוֹת הַמֶּלֶךְ עֻזִּיָּהוּ וָאֶרְאֶה אֶת־אֲדֹנָי יֹשֵׁב עַל־כִּסֵּא רָם וְנִשָּׂא וְשׁוּלָיו מְלֵאִים אֶת־הַהֵיכָל׃ 6.1. הַשְׁמֵן לֵב־הָעָם הַזֶּה וְאָזְנָיו הַכְבֵּד וְעֵינָיו הָשַׁע פֶּן־יִרְאֶה בְעֵינָיו וּבְאָזְנָיו יִשְׁמָע וּלְבָבוֹ יָבִין וָשָׁב וְרָפָא לוֹ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 64.7. וְעַתָּה יְהוָה אָבִינוּ אָתָּה אֲנַחְנוּ הַחֹמֶר וְאַתָּה יֹצְרֵנוּ וּמַעֲשֵׂה יָדְךָ כֻּלָּנוּ׃ 6.1. In the year that king Uzziah died I saw the Lord sitting upon a throne high and lifted up, and His train filled the temple." 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name." 64.7. But now, O LORD, Thou art our Father; we are the clay, and Thou our potter, and we all are the work of Thy hand."
10. Hebrew Bible, Jeremiah, 3.3, 3.19 (8th cent. BCE - 5th cent. BCE)

3.3. וַיִּמָּנְעוּ רְבִבִים וּמַלְקוֹשׁ לוֹא הָיָה וּמֵצַח אִשָּׁה זוֹנָה הָיָה לָךְ מֵאַנְתְּ הִכָּלֵם׃ 3.19. וְאָנֹכִי אָמַרְתִּי אֵיךְ אֲשִׁיתֵךְ בַּבָּנִים וְאֶתֶּן־לָךְ אֶרֶץ חֶמְדָּה נַחֲלַת צְבִי צִבְאוֹת גּוֹיִם וָאֹמַר אָבִי תקראו־[תִּקְרְאִי־] לִי וּמֵאַחֲרַי לֹא תשובו [תָשׁוּבִי׃] 3.3. Therefore the showers have been withheld, and there hath been no latter rain; yet thou hadst a harlot’s forehead, thou refusedst to be ashamed." 3.19. But I said: ‘How would I put thee among the sons, And give thee a pleasant land, The goodliest heritage of the nations! ’ And I said: ‘Thou shalt call Me, My father; And shalt not turn away from following Me.’"
11. Hebrew Bible, Ezekiel, 1.10 (6th cent. BCE - 5th cent. BCE)

1.10. As for the likeness of their faces, they had the face of a man; and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; they four had also the face of an eagle."
12. Hebrew Bible, 1 Chronicles, 17.13, 22.10 (5th cent. BCE - 3rd cent. BCE)

17.13. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן וְחַסְדִּי לֹא־אָסִיר מֵעִמּוֹ כַּאֲשֶׁר הֲסִירוֹתִי מֵאֲשֶׁר הָיָה לְפָנֶיךָ׃ 17.13. I will be to him for a father, and he shall be to Me for a son; and I will not take My mercy away from him, as I took it from him that was before thee;" 22.10. He shall build a house for My name; and he shall be to Me for a son, and I will be to him for a father; and I will establish the throne of his kingdom over Israel for ever."
13. Septuagint, Tobit, 12.15 (4th cent. BCE - 2nd cent. BCE)

12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One.
14. Anon., 1 Enoch, 20.5, 40.8-40.9 (3rd cent. BCE - 2nd cent. BCE)

40.8. of Spirits to accuse them who dwell on the earth. After that I asked the angel of peace who went with me, who showed me everything that is hidden: 'Who are these four presences which I have 40.9. een and whose words I have heard and written down' And he said to me: 'This first is Michael, the merciful and long-suffering: and the second, who is set over all the diseases and all the wounds of the children of men, is Raphael: and the third, who is set over all the powers, is Gabriel: and the fourth, who is set over the repentance unto hope of those who inherit eternal life, is named Phanuel.'
15. Anon., Testament of Levi, 8.2 (2nd cent. BCE - 2nd cent. CE)

8.2. And I saw seven men in white raiment saying unto me: Arise, put on the robe of the priesthood, and the crown of righteousness, and the breastplate of understanding, and the garment of truth, and the plate of faith, and the turban of the head, and the ephod of prophecy.
16. Septuagint, 2 Maccabees, 1.1 (2nd cent. BCE - 2nd cent. BCE)

1.1. The Jewish brethren in Jerusalem and those in the land of Judea, To their Jewish brethren in Egypt, Greeting, and good peace.'
17. Septuagint, Judith, 6.16 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
18. Clement of Rome, 1 Clement, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Διὰ τὰς αἰφνιδίους καὶ ἐπαλλήλους γενομένας ἡμῖν συμφορὰς καὶ περιπτώσεις, C reads perista/seit shich L perhaps represente by impedimenta, and Knopf accepts this. βράδιον νομίζομεν ἐπιστροφὴν πεποιῆσθαι περὶ τῶν ἐπιζητουμένων παῤ ὑμῖν πραγμάτων, ἀγαπητοί, τῆς τε ἀλλοτρίας καὶ ξένης τοῖς ἐκλεκτοῖς τοῦ θεοῦ, μιαρᾶς καὶ ἀνοσίου στάσεως ἣν ὀλίγα πρόσωπα προπετῆ καὶ αὐθάδη ὑπάρχοντα εἰς τοσοῦτον ἀπονοίας ἐξέκαυσαν, ὥστε τὸ σεμνὸν καὶ περιβόητον καὶ πᾶσιν ἀνθρώποις ἀξιαγάπητον ὄνομα ὑμῶν μεγάλως βλασφημηθῆναι.
19. Josephus Flavius, Against Apion, 2.190 (1st cent. CE - 1st cent. CE)

20. New Testament, 1 Corinthians, 1.1-1.2, 1.12, 3.1, 3.8, 4.17, 7.17, 8.6, 10.32, 11.2, 11.16, 11.18, 11.22, 12.28, 14.4, 14.23, 14.33-14.35, 15.9, 16.1-16.4, 16.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 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. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 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. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
21. New Testament, 1 Thessalonians, 1.1, 1.7-1.8, 2.14, 4.10 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
22. New Testament, 1 Timothy, 3.5, 3.15 (1st cent. CE - 1st cent. CE)

3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth.
23. New Testament, 3 John, 9-10 (1st cent. CE - 2nd cent. CE)

24. New Testament, 2 Corinthians, 1.1, 1.14, 8.1-8.4, 8.18-8.19, 8.23-8.24, 9.13, 11.8-11.9, 11.28 (1st cent. CE - 1st cent. CE)

25. New Testament, 2 Thessalonians, 1.1, 1.3, 2.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you
26. New Testament, 2 Timothy, 4.21 (1st cent. CE - 1st cent. CE)

4.21. Be diligent to come before winter. Eubulus salutes you, as do Pudens, Linus, Claudia, and all the brothers.
27. New Testament, Acts, 5.11, 7.38, 8.3, 11.22, 11.26, 12.1, 12.5, 13.1, 14.23, 15.3-15.4, 15.22, 18.17, 19.32, 19.39-19.40, 20.28 (1st cent. CE - 2nd cent. CE)

5.11. Great fear came on the whole assembly, and on all who heard these things. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
28. New Testament, Apocalypse, 1.1, 1.2, 1.3, 1.5, 1.6, 1.7, 1.8, 1.9, 1.9-3.22, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 2, 2.1, 2.7, 2.8, 2.11, 2.12, 2.16, 2.17, 2.18, 2.20, 2.21, 2.22, 2.23, 3, 3.1, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 4, 4.2, 4.5, 4.7, 5, 5.1, 5.6, 5.7, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.10, 7.15, 8, 8.2, 8.6, 9, 11.16, 13.8, 14.3, 15.1, 15.3, 15.6, 15.7, 15.8, 16.1, 17, 17.1, 18, 19.4, 20.4, 20.5, 20.6, 21, 21.1, 21.2, 21.5, 21.9, 21.10, 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 (1st cent. CE - 1st cent. CE)

1.1. This is the Revelation of Jesus Christ, which God gave him to show to his servants the things which must happen soon, which he sent and made known by his angel to his servant, John
29. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)

5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
30. New Testament, Colossians, 1.1-1.2, 1.15-1.20, 1.22, 1.24, 2.17, 4.15-4.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.17. which are a shadow of the things to come; but the body is Christ's. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
31. New Testament, Ephesians, 1.1, 1.22, 3.10, 3.21, 5.23-5.25, 5.27, 5.29, 5.32 (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: 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
32. New Testament, Galatians, 1.1-1.2, 1.10-1.24 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 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.
33. New Testament, Hebrews, 2.12, 12.23 (1st cent. CE - 1st cent. CE)

2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect
34. New Testament, Philippians, 1.1, 1.7, 2.25-2.30, 3.6, 4.15-4.18 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26. since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
35. New Testament, Romans, 1.1, 1.7, 1.13, 15.26, 16.1, 16.4-16.5, 16.16, 16.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 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. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
36. New Testament, John, 1.41, 1.49, 6.14, 6.69, 11.25-11.26 (1st cent. CE - 1st cent. CE)

1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 6.14. When therefore the people saw the sign which Jesus did, they said, "This is truly the prophet who comes into the world. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this?
37. New Testament, Mark, 8.34, 13.14 (1st cent. CE - 1st cent. CE)

8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains
38. New Testament, Matthew, 5.16, 5.45, 5.48, 6.4, 6.8-6.9, 6.14-6.15, 6.18, 6.26, 7.11, 7.21, 10.33, 16.18, 16.24, 18.17, 24.15 (1st cent. CE - 1st cent. CE)

5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 6.26. See the birds of the sky, that they don't sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren't you of much more value than they? 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 7.21. Not everyone who says to me, 'Lord, Lord,' will enter into the Kingdom of Heaven; but he who does the will of my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 16.24. Then Jesus said to his disciples, "If anyone desires to come after me, let him deny himself, and take up his cross, and follow me. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)
39. Irenaeus, Refutation of All Heresies, 3.3.3, 4.2.7 (2nd cent. CE - 3rd cent. CE)

40. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

98b. שאין כל דקל ודקל שבבבל שאין סוס של פרסיים נקשר בו ואין לך כל ארון וארון שבארץ ישראל שאין סוס מדי אוכל בו תבן,אמר רב אין בן דוד בא עד שתתפשט המלכות על ישראל תשעה חדשים שנאמר (מיכה ה, ב) לכן יתנם עד עת יולדה ילדה ויתר אחיו ישובון על בני ישראל,אמר עולא ייתי ולא איחמיניה וכן אמר [רבה] ייתי ולא איחמיניה רב יוסף אמר ייתי ואזכי דאיתיב בטולא דכופיתא דחמריה,אמר ליה אביי (לרבא) [לרבה] מאי טעמא אילימא משום חבלו של משיח והתניא שאלו תלמידיו את רבי אלעזר מה יעשה אדם וינצל מחבלו של משיח יעסוק בתורה ובגמילות חסדים ומר הא תורה והא גמילות חסדים,אמר [ליה] שמא יגרום החטא כדר' יעקב בר אידי דר' יעקב בר אידי רמי כתיב (בראשית כח, טו) הנה אנכי עמך ושמרתיך בכל אשר תלך וכתיב (בראשית לב, ח) ויירא יעקב מאד וייצר לו,שהיה מתיירא שמא יגרום החטא כדתניא (שמות טו, טז) עד יעבור עמך ה' זו ביאה ראשונה עד יעבור עם זו קנית זו ביאה שניה,אמור מעתה ראויים היו ישראל לעשות להם נס בביאה שניה כביאה ראשונה אלא שגרם החטא,וכן אמר ר' יוחנן ייתי ולא איחמיניה א"ל ריש לקיש מ"ט אילימא משום דכתיב (עמוס ה, יט) כאשר ינוס איש מפני הארי ופגעו הדוב [ובא הבית] וסמך ידו אל הקיר ונשכו נחש בא ואראך דוגמתו בעולם הזה בזמן שאדם יוצא לשדה ופגע בו סנטר דומה כמי שפגע בו ארי נכנס לעיר פגע בו גבאי דומה כמי שפגעו דוב נכנס לביתו ומצא בניו ובנותיו מוטלין ברעב דומה כמי שנשכו נחש,אלא משום דכתיב (ירמיהו ל, ו) שאלו נא וראו אם ילד זכר מדוע ראיתי כל גבר ידיו על חלציו כיולדה ונהפכו כל פנים לירקון,מאי ראיתי כל גבר אמר רבא בר יצחק אמר רב מי שכל גבורה שלו ומאי ונהפכו כל פנים לירקון אמר רבי יוחנן פמליא של מעלה ופמליא של מטה בשעה שאמר הקב"ה הללו מעשה ידי והללו מעשה ידי היאך אאבד אלו מפני אלו,אמר רב פפא היינו דאמרי אינשי רהיט ונפל תורא ואזיל ושדי ליה סוסיא באורייה,אמר רב גידל אמר רב עתידין ישראל דאכלי שני משיח אמר רב יוסף פשיטא ואלא מאן אכיל להו חילק ובילק אכלי להו לאפוקי מדרבי הילל דאמר אין משיח לישראל שכבר אכלוהו בימי חזקיה,אמר רב לא אברי עלמא אלא לדוד ושמואל אמר למשה ורבי יוחנן אמר למשיח,מה שמו דבי רבי שילא אמרי שילה שמו שנאמר (בראשית מט, י) עד כי יבא שילה דבי רבי ינאי אמרי ינון שמו שנאמר (תהלים עב, יז) יהי שמו לעולם לפני שמש ינון שמו דבי רבי חנינה אמר חנינה שמו שנאמר (ירמיהו טז, יג) אשר לא אתן לכם חנינה ויש אומרים מנחם בן חזקיה שמו שנאמר (איכה א, טז) כי רחק ממני מנחם משיב נפשי ורבנן אמרי חיוורא דבי רבי שמו שנאמר (ישעיהו נג, ד) אכן חליינו הוא נשא ומכאובינו סבלם ואנחנו חשבנוהו נגוע מוכה אלהים ומעונה,אמר רב נחמן אי מן חייא הוא כגון אנא שנאמר (ירמיהו ל, כא) והיה אדירו ממנו ומושלו מקרבו יצא אמר רב אי מן חייא הוא כגון רבינו הקדוש אי מן מתיא הוא כגון דניאל איש חמודות,אמר רב יהודה אמר רב עתיד הקדוש ברוך הוא להעמיד להם דוד אחר שנאמר (ירמיהו ל, ט) ועבדו את ה' אלהיהם ואת דוד מלכם אשר אקים להם הקים לא נאמר אלא אקים א"ל רב פפא לאביי והכתיב (יחזקאל לז, כה) ודוד עבדי נשיא להם לעולם כגון קיסר ופלגי קיסר,דרש רבי שמלאי מאי דכתיב (עמוס ה, יח) הוי המתאוים את יום ה' למה זה לכם יום ה' הוא חשך ולא אור משל לתרנגול ועטלף שהיו מצפין לאור א"ל תרנגול לעטלף אני מצפה לאורה שאורה שלי היא ואתה למה לך אורה 98b. bas there is no palmtree bthat is in Babylonia to which a horse of the Persians will not be tetheredwhen the Persians and Medes go to conquer other lands. bAnd there is no coffinburied bin Eretz Yisrael from which a Median horse will not eat straw.During wars, all the coffins will be removed from the ground and used as animal troughs. I do not want my coffin to be used for that purpose., bRav says: The son of David will not come until the evilRoman bkingdom will disperse throughout Eretz Yisrael for nine months, as it is stated: “Therefore will He give them up, until the time when she who is in labor has given birth; then the remt of his brethren shall return with the children of Israel”(Micah 5:2). Once a period equivalent to a term of pregcy passes, the redemption will come.,§ bUlla says: Letthe Messiah bcome, butafter my death, so that bI will not see him,as I fear the suffering that will precede his coming. bLikewise, Rabba says: Letthe Messiah bcome, butafter my death, so that bI will not see him. Rav Yosef says: Letthe Messiah bcome, and I will be privileged to sit in the shadow of his donkey’s excrement.I am willing to undergo all the pain and disgrace associated with his arrival., bAbaye said to Rabba: What is the reasonthat you are so concerned? bIf we say it is due to the painspreceding and accompanying the coming bof the Messiah, but isn’t it taughtin a ibaraitathat Rabbi Elazar’s bstudents asked Rabbi Elazar: What shall a person do to be spared from the painspreceding the coming bofthe bMessiah? Rabbi Elazarsaid to them: bThey shall engage in Torahstudy band acts of kindness.Abaye continued: bAndas far as bthe Masteris concerned, bisn’t therethe bTorah and aren’t therethe bacts of kindnessthat you performed?,Rabba bsaid to him:I am concerned blest sin causeme to suffer the pain despite the Torah study and the good deeds in which I engage, bin accordance withthe statement bof Rabbi Ya’akov bar Idi. As Rabbi Ya’akov bar Idi raises a contradiction. It is writtenthat God said to Jacob: b“And I am with you, and will keep you wherever you go”(Genesis 28:15), band it is written: “And Jacob was greatly afraid and distressed”(Genesis 32:7). If God assured Jacob that He would keep him, why was he concerned?,Rabbi Ya’akov bar Idi explains: bHe was afraid lest sinon his part bcausethat assurance to be abrogated, bas it is taughtin a ibaraitawith regard to the verse: “Until Your people pass over, Lord, until Your people, whom You have acquired, pass over” (Exodus 15:16). b“Until Your people pass over, Lord”; this isa reference to bthe first entryinto the land, led by Joshua. b“Until Your people, whom You have acquired, pass over”; this isa reference to bthe second entryinto the land, when they returned to Zion from Babylonia.,Rabbi Ya’akov bar Idi explains: bSay from now,based on this statement, that bthe Jewish people were worthyfor God bto perform a miracle on theirbehalf bin the second entryinto the land that was blikethe miracles that were performed during the exodus from Egypt and bthe first entryinto the land, bbut the sin causedthe second entry to take place in an unremarkable manner, with the Jewish people being subject to the dominion of the gentiles., bAnd sotoo bRabbi Yoḥa said: Letthe Messiah bcome, butafter my death, so that bI will not see him. Reish Lakish said to him: What is the reasonthat you are concerned? bIf we say it is because it is writtenwith regard to the day of God: b“As when a man did flee from a lion and a bear met him, or went into the house and leaned his arm on the wall and a snake bit him”(Amos 5:19), that is not a reason. bCome, and I will show you a counterpart in this worldto the situation described in this verse, as even today one encounters those situations. bAt a time when a person goes out to the field and is accosted by a guard [ isantar /i]who demands payment, his situation bis similar tothat of bone who is accosted by a lion. Hethen benters the city and is accosted bya royal btax collector.His situation bis similar tothat of bone who is accosted by a bear. Hethen benters his house and finds his sons and daughters afflicted with famine.His situation bis similar tothat of bone whom a snake bit. /b,Rabbi Yoḥa said to him: bRather,the reason I am concerned is bthat it is writtenwith regard to the day of God: b“Ask now, and see whether a man gives birth. Why, then, do I see every man [ ikol gever /i] with his hands on his loins, as a woman in labor, and all faces turned green?”(Jeremiah 30:6).,The Gemara clarifies: bWhatis the meaning of the phrase b“I see ikol gever /i”? Rava bar Yitzḥak saysthat bRav says:It is a reference to bHe Whom all strength is His.It is as though even God will suffer like a woman in labor due to the troubles of the Jewish people. bAnd whatis the meaning of the phrase b“And all faces turned green”? Rabbi Yoḥa says:The reference is to the heavenly bentourage above,i.e., angels, bandthe earthly bentourage below,i.e., the Jewish people, who will all suffer bat the time when the Holy One, Blessed be He, says: These,the Jewish people, bare My handiwork, and those,the gentiles, bare My handiwork. How shall I destroy those on account of these?It appears that the Holy One, Blessed be He, does not distinguish between the Jewish people and the gentiles. That is why Rabbi Yoḥa was concerned with regard to the coming of the Messiah., bRav Pappa saysthat bthisis in accordance with the adage bthat people say: An ox runs and falls, andits owner bgoes and casts a horse in its place.Although the horse is an inferior work animal relative to the ox, when there is no ox available, a horse must suffice. So too, after the Jewish people sin, it is as though the Holy One, Blessed be He, transfers their prominence to the gentiles.,§ bRav Giddel saysthat bRav says: The Jewish people are destined to eatfrom the bounty of, i.e., enjoy, bthe years ofthe bMessiah. Rav Yosef says:Isn’t this bobvious? And rather, whoelse bwill eatfrom bthem?Will bḤillak and Billak,two shiftless characters, beatfrom bthem?The Gemara explains that Rav Giddel’s statement serves bto excludethe statement of bRabbi Hillel, who says: There is no Messiahcoming bfor the Jewish people, as they already atefrom bhim,as all the prophecies relating to the Messiah were already fulfilled bduring the days of Hezekiah. /b, bRav says: The world was created only forthe sake of bDavid,by virtue of his merit. bAnd Shmuel says:It was created by virtue of the merit of bMoses. And Rabbi Yoḥa says:It was created by virtue of the merit of the bMessiah. /b,Apropos the Messiah, the Gemara asks: bWhat is his name? The school of Rabbi Sheila says: Shiloh is his name, as it is stated: “Until when Shiloh shall come”(Genesis 49:10). bThe school of Rabbi Yannai says: Yinnon is his name, as it is stated: “May his name endure forever; may his name continue [ iyinnon /i] as long as the sun;and may men bless themselves by him” (Psalms 72:17). bThe school of Rabbi Ḥanina says: Ḥanina is his name, as it is stated: “For I will show you no favor [ iḥanina /i]”(Jeremiah 16:13). bAnd some saythat bMenaḥem ben Ḥizkiyya is his name, as it is stated: “Because the comforter [ imenaḥem /i] that should relieve my soul is far from me”(Lamentations 1:16). bAnd the Rabbis say: The leper of the house of RabbiYehuda HaNasi bis his name, as it is stated: “Indeed our illnesses he did bear and our pains he endured; yet we did esteem him injured, stricken by God, and afflicted”(Isaiah 53:4)., bRav Naḥman says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as me,who already has dominion over the Jewish people, bas it is stated: “And their prince shall be of themselves, and their governor shall proceed from their midst”(Jeremiah 30:21), indicating that the redeemer is already in power. bRav says: Ifthe Messiah bis among the livingin this generation, he is a person bsuch as our saintly RabbiYehuda HaNasi, who was renowned for his sanctity, piety, and Torah knowledge. bIfthe Messiah bis among the deadhe is a person bsuch as Daniel, the beloved man. /b, bRav Yehuda saysthat bRav says: The Holy One, Blessed be He, is destined to establish another Davidfor the Jewish people as the Messiah, bas it is stated: “And they shall serve the Lord their God, and David their king, whom I will establish for them”(Jeremiah 30:9). bIt is not stated: I established, but “I will establish,”indicating that the name of the future king will be David. bRav Pappa said to Abaye: But isn’t it written: “And my servant David shall be their prince forever”(Ezekiel 37:25), indicating that King David himself will rule over the Jewish people? Abaye said: They will rule in tandem blike an emperor and a viceroy;the Messiah will be king and David will be second-in-command.,§ bRabbi Simlai taught: Whatis the meaning of that bwhich is written: “Woe to you who desire the day of the Lord. Why would you have this day of the Lord? It is darkness, and not light”(Amos 5:18)? It is bcomparable to a rooster and a bat who were looking forward tothe blightof day. bThe rooster said to the bat: I look forward to light, as light isan indication of bmytime to be active. bButas for byou, why do youneed blight?Nighttime for you is like daytime for me.
41. Origen, Against Celsus, 6.20-6.21, 6.31, 6.33 (3rd cent. CE - 3rd cent. CE)

6.20. Now, to those who are capable of understanding him, the apostle manifestly presents to view things which are the objects of perception, calling them things seen; while he terms unseen, things which are the object of the understanding, and cognisable by it alone. He knows, also, that things seen and visible are temporal, but that things cognisable by the mind, and not seen, are eternal; and desiring to remain in the contemplation of these, and being assisted by his earnest longing for them, he deemed all affliction as light and as nothing, and during the season of afflictions and troubles was not at all bowed down by them, but by his contemplation of (divine) things deemed every calamity a light thing, seeing we also have a great High Priest, who by the greatness of His power and understanding has passed through the heavens, even Jesus the Son of God, who has promised to all that have truly learned divine things, and have lived lives in harmony with them, to go before them to the things that are supra-mundane; for His words are: That where I go, you may be also. And therefore we hope, after the troubles and struggles which we suffer here, to reach the highest heavens, and receiving, agreeably to the teaching of Jesus, the fountains of water that spring up unto eternal life, and being filled with the rivers of knowledge, shall be united with those waters that are said to be above the heavens, and which praise His name. And as many of us as praise Him shall not be carried about by the revolution of the heaven, but shall be ever engaged in the contemplation of the invisible things of God, which are no longer understood by us through the things which He has made from the creation of the world, but seeing, as it was expressed by the true disciple of Jesus in these words, then face to face; and in these, When that which is perfect has come, then that which is in part will be done away. 6.21. The Scriptures which are current in the Churches of God do not speak of seven heavens, or of any definite number at all, but they do appear to teach the existence of heavens, whether that means the spheres of those bodies which the Greeks call planets, or something more mysterious. Celsus, too, agreeably to the opinion of Plato, asserts that souls can make their way to and from the earth through the planets; while Moses, our most ancient prophet, says that a divine vision was presented to the view of our prophet Jacob, - a ladder stretching to heaven, and the angels of God ascending and descending upon it, and the Lord supported upon its top - obscurely pointing, by this matter of the ladder, either to the same truths which Plato had in view, or to something greater than these. On this subject Philo has composed a treatise which deserves the thoughtful and intelligent investigation of all lovers of truth. 6.31. Moreover, if any one would wish to become acquainted with the artifices of those sorcerers, through which they desire to lead men away by their teaching (as if they possessed the knowledge of certain secret rites), but are not at all successful in so doing, let him listen to the instruction which they receive after passing through what is termed the fence of wickedness, - gates which are subjected to the world of ruling spirits. (The following, then, is the manner in which they proceed): I salute the one-formed king, the bond of blindness, complete oblivion, the first power, preserved by the spirit of providence and by wisdom, from whom I am sent forth pure, being already part of the light of the son and of the father: grace be with me; yea, O father, let it be with me. They say also that the beginnings of the Ogdoad are derived from this. In the next place, they are taught to say as follows, while passing through what they call Ialdabaoth: You, O first and seventh, who art born to command with confidence, you, O Ialdabaoth, who art the rational ruler of a pure mind, and a perfect work to son and father, bearing the symbol of life in the character of a type, and opening to the world the gate which you closed against your kingdom, I pass again in freedom through your realm. Let grace be with me; yea, O father, let it be with me. They say, moreover, that the star Ph non is in sympathy with the lion-like ruler. They next imagine that he who has passed through Ialdabaoth and arrived at Iao ought thus to speak: You, O second Iao, who shines by night, who art the ruler of the secret mysteries of son and father, first prince of death, and portion of the innocent, bearing now my own beard as symbol, I am ready to pass through your realm, having strengthened him who is born of you by the living word. Grace be with me; father, let it be with me. They next come to Sabaoth, to whom they think the following should be addressed: O governor of the fifth realm, powerful Sabaoth, defender of the law of your creatures, who are liberated by your grace through the help of a more powerful Pentad, admit me, seeing the faultless symbol of their art, preserved by the stamp of an image, a body liberated by a Pentad. Let grace be with me, O father, let grace be with me. And after Sabaoth they come to Astaph us, to whom they believe the following prayer should be offered: O Astaph us, ruler of the third gate, overseer of the first principle of water, look upon me as one of your initiated, admit me who am purified with the spirit of a virgin, you who sees the essence of the world. Let grace be with me, O father, let grace be with me. After him comes Alo us, who is to be thus addressed: O Alo us, governor of the second gate, let me pass, seeing I bring to you the symbol of your mother, a grace which is hidden by the powers of the realms. Let grace be with me, O father, let it be with me. And last of all they name Hor us, and think that the following prayer ought to be offered to him: You who fearlessly leaped over the rampart of fire, O Hor us, who obtained the government of the first gate, let me pass, seeing you behold the symbol of your own power, sculptured on the figure of the tree of life, and formed after this image, in the likeness of innocence. Let grace be with me, O father, let grace be with me. 6.33. Celsus next relates other fables, to the effect that certain persons return to the shapes of the archontics, so that some are called lions, others bulls, others dragons, or eagles, or bears, or dogs. We found also in the diagram which we possessed, and which Celsus called the square pattern, the statements made by these unhappy beings concerning the gates of Paradise. The flaming sword was depicted as the diameter of a flaming circle, and as if mounting guard over the tree of knowledge and of life. Celsus, however, either would not or could not repeat the harangues which, according to the fables of these impious individuals, are represented as spoken at each of the gates by those who pass through them; but this we have done in order to show to Celsus and those who read his treatise, that we know the depth of these unhallowed mysteries, and that they are far removed from the worship which Christians offer up to God.
42. Anon., 3 Enoch, 17.1

43. Anon., Semahot, 8.1, 12.9



Subjects of this text:

subject book bibliographic info
agency,of christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
akhaia (roman province) Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 201
allusions Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127, 132
angel Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
apocalypse of john Huttner (2013), Early Christianity in the Lycus Valley, 152
apocalypse of peter Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
apostles Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 67
archangel Levison (2023), The Greek Life of Adam and Eve. 991
archangels Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
archon Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
ascension of isaiah Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
asia Huttner (2013), Early Christianity in the Lycus Valley, 152
asia (province) Huttner (2013), Early Christianity in the Lycus Valley, 152
asia (roman province) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
aune,david e. Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
authority Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
babylon / babylonia Huttner (2013), Early Christianity in the Lycus Valley, 152
birth Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
blandina,depiction of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
blood,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
blood Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
book Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
bread Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
by,as model Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
by,instruction of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
by,trial before Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
celebrate Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127
celsus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
cherubim Levison (2023), The Greek Life of Adam and Eve. 991
cherubs Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
christ,as goal of creation McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
christ,denial of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
christ assembly (see also synagogue) Keith (2020), The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact, 214
christology,johannine Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
community Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
composite authorship claims Keener(2005), First-Second Corinthians, 21
confession Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
cosmos,as body of christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
covenant,people of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127, 132
covenant Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
creation and ownership,through christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
creator Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
cross Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
current,formulas Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132
david McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
day,seven Levison (2023), The Greek Life of Adam and Eve. 991
death,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
demons Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
devil,as serpent Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
devil,battle with Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
devil Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
doxology Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
egypt,in exodus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127
emperor cult Huttner (2013), Early Christianity in the Lycus Valley, 152
emperors Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
encounter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
ephesus Huttner (2013), Early Christianity in the Lycus Valley, 152
eschatology Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127, 132; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
faithful Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 132
father,in the heavens Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 65
father Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 65
followers,of jesus Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
formulae,liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
formulaic phrases Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
four living beings Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
fragrances Levison (2023), The Greek Life of Adam and Eve. 991
gabriel Levison (2023), The Greek Life of Adam and Eve. 991
gate,heavenly/paradisiacal Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
gate Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
gaul,christian presence in Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
genesis Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
gnosis,knowledge,tree of Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
greek Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
greetings Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 132
heaven,as substitution for the name of god Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 65
heaven,seventh Levison (2023), The Greek Life of Adam and Eve. 991
heaven,worship in Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127
ialdabaoth Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
identity,christian Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127
identity,exodus-related Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
ignatios of antioch Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 201
imagery,cultic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 126, 127
imagery,exodus-related Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127, 132
imagery,revelation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127, 132
imitatio christi,of blandina Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
imitatio christi Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
imperial edicts Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
irenaeus of lyons,and orthodoxy Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
irenaeus of lyons,on martyrdom Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
jesus,,death of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
jesus,and blandina Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
jesus,as martyr Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
jesus,portrayal of Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
jesus,soul Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
john,author of revelation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126, 127, 132
john (author of apocalypse) Huttner (2013), Early Christianity in the Lycus Valley, 152
judgment,eschatological Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
judgment,visions of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
just Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
killing Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
kingdom (βασιλεία) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
lamb,of god Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127
lamb Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
law Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
letter of the churches of vienne and lyons,and irenaeus Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 119
letters Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
life,tree of Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
light Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
lion Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
lords day Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
love,of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
love Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
luke-acts Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
m. aquillius Huttner (2013), Early Christianity in the Lycus Valley, 152
magistrates Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
magnesia Huttner (2013), Early Christianity in the Lycus Valley, 152
makedonia (roman province) Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 201
martha,as second peter Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 67
martha,at raising of lazarus Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35
martha canonical,confession of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35
martha drunk with pain,faith of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35
mary Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
methodology,intertextual analysis Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127, 132
methodology,intratextual analysis Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127, 132
michael,archangel Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
michael,devil Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
michael Levison (2023), The Greek Life of Adam and Eve. 991
milestones Huttner (2013), Early Christianity in the Lycus Valley, 152
montanus Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
mourning Levison (2023), The Greek Life of Adam and Eve. 991
narrative,development Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
narrative,overarching Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
narrative,progression Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
narrative,visionary Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
new jerusalem Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
new testament Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 201
novelty (charge of ) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
oil Levison (2023), The Greek Life of Adam and Eve. 991
ophites,the diagram Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
oracles,salvation-judgement Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
orality Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
paradise Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
passion of christ Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
password Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
patmos Huttner (2013), Early Christianity in the Lycus Valley, 152
paul,seer of revelation compared Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
paulsen,thomas Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 14
pepouza (near karayakuplu),ancient site of Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
performance,oral Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
pergamum Huttner (2013), Early Christianity in the Lycus Valley, 152
peter,confession of Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35
peter Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
peter (apostle),speeches of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
philadelphia Huttner (2013), Early Christianity in the Lycus Valley, 152
philadelphia (ala\x06ehir) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
phrygia,montanism in Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
plagues Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
planets Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
power Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
priests,dignity of Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
priests,eschatological Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
promised land Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
prophecy,revelation as Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
prophecy Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophetic,formula Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophetic,messages Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophets,christian Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
prophets Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
quotations Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
rabbis Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
raphael ,demon Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
reader (ἀναγνώστης,ἀναγινώσκων),of revelation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
reading,aloud (ἀναγνώσις) Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
reading,close Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
reading of apocalypses Alikin (2009), The Earliest History of the Christian Gathering, 170
remiel Levison (2023), The Greek Life of Adam and Eve. 991
resurrection Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
revelation Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
revelation dialogue Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 67
roads Huttner (2013), Early Christianity in the Lycus Valley, 152
roman church Stanton (2021), Unity and Disunity in Greek and Christian Thought under the Roman Peace, 201
rome Huttner (2013), Early Christianity in the Lycus Valley, 152; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
royal edicts Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
sabbath McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
salvation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11; Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
sardis Huttner (2013), Early Christianity in the Lycus Valley, 152
sariel Levison (2023), The Greek Life of Adam and Eve. 991
saturn Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
seal (σφραγίς),in revelation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
see also raising of lazarus,martha in Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 35
seer of revelation,,as intellectual Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 14
seer of revelation,,communities and churches of asia,relationship to Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
seer of revelation,,greek style and grammar of Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 14
seer of revelation,,john the zebedee,association with Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
seer of revelation,,paul compared Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
seer of revelation,,prophet detached from world,self-description as Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 19
seer of revelation Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 14, 19
seraphim Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
sermon,apostolic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
sermon of the mount Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 65
serpent,raphael Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
setting,interpretive Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
seven messages Mathews (2013), Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, 145
silence Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
singing,liturgical Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
sins Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
smyrna Huttner (2013), Early Christianity in the Lycus Valley, 152; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
society,teachings Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
soul,individual Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
speech,apostolic Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
spirit Levison (2023), The Greek Life of Adam and Eve. 991
stage Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
style Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
textual Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
the beginning,jesus as the beginning' McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 186
throne,to enthrone Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111
thyatira Huttner (2013), Early Christianity in the Lycus Valley, 152
thyatira (akhisar) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
tomb Levison (2023), The Greek Life of Adam and Eve. 991
traditions,exodus-related Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
traditions,jewish Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 126
translation Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
trumpets Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
twelve Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
tymion (şükraniye?),ancient site of Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
tymion (şükraniye?) Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 116
underworld Levison (2023), The Greek Life of Adam and Eve. 991
valentinians Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
victory Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
voice Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 132
wine Levison (2023), The Greek Life of Adam and Eve. 991
women Vinzent (2013), Christ's Resurrection in Early Christianity and the Making of the New Testament, 72
worship,heavenly Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11, 127
worship,israelite Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 11
wrath,of god Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 127
yhwh/yahweh Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 111