Tiresias: The Ancient Mediterranean Religions Source Database

8244

New Testament, Apocalypse, 14.1-14.10
Καὶ εἶδον, καὶ ἰδοὺ τὸ ἀρνίον ἑστὸς ἐπὶ τὸ ὄρος Σιών, καὶ μετʼ αὐτοῦ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες ἔχουσαι τὸ ὄνομα αὐτοῦ καὶ τὸ ὄνομα τοῦ πατρὸς αὐτοῦ γεγραμμένονἐπὶ τῶν μετώπωναὐτῶν. I saw, and behold, the Lamb standing on Mount Zion, and with him a number, one hundred forty-four thousand, having his name, and the name of his Father, written on their foreheads.
καὶ αὐτὸςπίεται ἐκ τοῦ οἴνουτοῦ θυμοῦ τοῦ θεοῦ τοῦκεκερασμένου ἀκράτουἐντῷ ποτηρίῳ τῆς ὀργῆς αὐτοῦ,καὶ βασανισθήσεται ἐνπυρὶ καὶ θείῳἐνώπιον ἀγγέλων ἁγίων καὶ ἐνώπιον τοῦ ἀρνίου. he also will drink of the wine of the wrath of God, which is prepared unmixed in the cup of his anger. He will be tormented with fire and sulfur in the presence of the holy angels, and in the presence of the Lamb.
καὶ ἤκουσα φωνὴν ἐκ τοῦ οὐρανοῦὡς φωνὴν ὑδάτων πολλῶνκαὶ ὡς φωνὴν βροντῆς μεγάλης, καὶ ἡ φωνὴ ἣν ἤκουσα ὡς κιθαρῳδῶν κιθαριζόντων ἐν ταῖς κιθάραις αὐτῶν. I heard a sound from heaven, like the sound of many waters, and like the sound of a great thunder. The sound which I heard was like that of harpers playing on their harps.
καὶᾁδουσινὡςᾠδὴν καινὴνἐνώπιον τοῦ θρόνου καὶ ἐνώπιον τῶν τεσσάρων ζῴων καὶ τῶν πρεσβυτέρων· καὶ οὐδεὶς ἐδύνατο μαθεῖν τὴν ᾠδὴν εἰ μὴ αἱ ἑκατὸν τεσσεράκοντα τέσσαρες χιλιάδες, οἱ ἠγορασμένοι ἀπὸ τῆς γῆς. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth.
οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb.
καὶἐν τῷ στόματιαὐτῶνοὐχ εὑρέθη ψεῦδος·ἄμωμοί εἰσιν. In their mouth was found no lie, for they are blameless.
Καὶ εἶδον ἄλλον ἄγγελον πετόμενον ἐν μεσουρανήματι, ἔχοντα εὐαγγέλιον αἰώνιον εὐαγγελίσαι ἐπὶ τοὺς καθημένους ἐπὶ τῆς γῆς καὶ ἐπὶ πᾶν ἔθνος καὶ φυλὴν καὶ γλῶσσαν καὶ λαόν I saw an angel flying in mid heaven, having an eternal gospel to proclaim to those who dwell on the earth, and to every nation, tribe, language, and people.
λέγων ἐν φωνῇ μεγάλῃ Φοβήθητε τὸν θεὸν καὶ δότε αὐτῷ δόξαν, ὅτι ἦλθεν ἡ ὥρα τῆς κρίσεως αὐτοῦ, καὶ προσκυνήσατετῷ ποιήσαντι τὸν οὐρανὸν καὶ τὴν γῆν καὶ θάλασσανκαὶ πηγὰς ὑδάτων. He said with a loud voice, "Fear the Lord, and give him glory; for the hour of his judgment has come. Worship him who made the heaven, the earth, the sea, and the springs of waters!
Καὶ ἄλλος δεύτερος [ἄγγελος] ἠκολούθησεν λέγωνἜπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη,ἣἐκ τοῦ οἴνουτοῦ θυμοῦ τῆς πορνείας αὐτῆςπεπότικεν πάντα τὰ ἔθνη. Another, a second angel, followed, saying, "Babylon the great has fallen, which has made all the nations to drink of the wine of the wrath of her sexual immorality.
Καὶ ἄλλος ἄγγελος τρίτος ἠκολούθησεν αὐτοῖς λέγων ἐν φωνῇ μεγάλῃ Εἴ τις προσκυνεῖ τὸ θηρίον καὶ τὴν εἰκόνα αὐτοῦ, καὶ λαμβάνει χάραγμα ἐπὶ τοῦ μετώπου αὐτοῦ ἢ ἐπὶ τὴν χεῖρα αὐτοῦ Another angel, a third, followed them, saying with a great voice, "If anyone worships the beast and his image, and receives a mark on his forehead, or on his hand

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

40 results
1. Hebrew Bible, Deuteronomy, 6.4, 13.1-13.2, 32.11 (9th cent. BCE - 3rd cent. BCE) 6.4. שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃ 13.1. אֵת כָּל־הַדָּבָר אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם אֹתוֹ תִשְׁמְרוּ לַעֲשׂוֹת לֹא־תֹסֵף עָלָיו וְלֹא תִגְרַע מִמֶּנּוּ׃ 13.1. כִּי הָרֹג תַּהַרְגֶנּוּ יָדְךָ תִּהְיֶה־בּוֹ בָרִאשׁוֹנָה לַהֲמִיתוֹ וְיַד כָּל־הָעָם בָּאַחֲרֹנָה׃ 13.2. כִּי־יָקוּם בְּקִרְבְּךָ נָבִיא אוֹ חֹלֵם חֲלוֹם וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת׃ 32.11. כְּנֶשֶׁר יָעִיר קִנּוֹ עַל־גּוֹזָלָיו יְרַחֵף יִפְרֹשׂ כְּנָפָיו יִקָּחֵהוּ יִשָּׂאֵהוּ עַל־אֶבְרָתוֹ׃ 6.4. HEAR, O ISRAEL: THE LORD OUR GOD, THE LORD IS ONE." 13.1. All this word which I command you, that shall ye observe to do; thou shalt not add thereto, nor diminish from it." 13.2. If there arise in the midst of thee a prophet, or a dreamer of dreams—and he give thee a sign or a wonder," 32.11. As an eagle that stirreth up her nest, Hovereth over her young, Spreadeth abroad her wings, taketh them, Beareth them on her pinions—"
2. Hebrew Bible, Exodus, 12.23, 19.4, 19.15 (9th cent. BCE - 3rd cent. BCE) 12.23. וְעָבַר יְהוָה לִנְגֹּף אֶת־מִצְרַיִם וְרָאָה אֶת־הַדָּם עַל־הַמַּשְׁקוֹף וְעַל שְׁתֵּי הַמְּזוּזֹת וּפָסַח יְהוָה עַל־הַפֶּתַח וְלֹא יִתֵּן הַמַּשְׁחִית לָבֹא אֶל־בָּתֵּיכֶם לִנְגֹּף׃ 19.4. אַתֶּם רְאִיתֶם אֲשֶׁר עָשִׂיתִי לְמִצְרָיִם וָאֶשָּׂא אֶתְכֶם עַל־כַּנְפֵי נְשָׁרִים וָאָבִא אֶתְכֶם אֵלָי׃ 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 12.23. For the LORD will pass through to smite the Egyptians; and when He seeth the blood upon the lintel, and on the two side-posts, the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." 19.4. Ye have seen what I did unto the Egyptians, and how I bore you on eagles’wings, and brought you unto Myself." 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
3. Hebrew Bible, Genesis, 6.1-6.2 (9th cent. BCE - 3rd cent. BCE) 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose."
4. Hebrew Bible, Joel, 2.28 (9th cent. BCE - 3rd cent. BCE)
5. Hebrew Bible, Psalms, 74.13-74.15 (9th cent. BCE - 3rd cent. BCE) 74.13. אַתָּה פוֹרַרְתָּ בְעָזְּךָ יָם שִׁבַּרְתָּ רָאשֵׁי תַנִּינִים עַל־הַמָּיִם׃ 74.14. אַתָּה רִצַּצְתָּ רָאשֵׁי לִוְיָתָן תִּתְּנֶנּוּ מַאֲכָל לְעָם לְצִיִּים׃ 74.15. אַתָּה בָקַעְתָּ מַעְיָן וָנָחַל אַתָּה הוֹבַשְׁתָּ נַהֲרוֹת אֵיתָן׃ 74.13. Thou didst break the sea in pieces by Thy strength; Thou didst shatter the heads of the sea-monsters in the waters." 74.14. Thou didst crush the heads of leviathan, Thou gavest him to be food to the folk inhabiting the wilderness." 74.15. Thou didst cleave fountain and brook; Thou driedst up ever-flowing rivers."
6. Hebrew Bible, Isaiah, 26.20-26.21, 51.9-51.10, 53.9 (8th cent. BCE - 5th cent. BCE) 26.21. כִּי־הִנֵּה יְהוָה יֹצֵא מִמְּקוֹמוֹ לִפְקֹד עֲוֺן יֹשֵׁב־הָאָרֶץ עָלָיו וְגִלְּתָה הָאָרֶץ אֶת־דָּמֶיהָ וְלֹא־תְכַסֶּה עוֹד עַל־הֲרוּגֶיהָ׃ 51.9. עוּרִי עוּרִי לִבְשִׁי־עֹז זְרוֹעַ יְהוָה עוּרִי כִּימֵי קֶדֶם דֹּרוֹת עוֹלָמִים הֲלוֹא אַתְּ־הִיא הַמַּחְצֶבֶת רַהַב מְחוֹלֶלֶת תַּנִּין׃ 53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 26.20. Come, my people, enter thou into thy chambers, And shut thy doors about thee; Hide thyself for a little moment, Until the indignation be overpast." 26.21. For, behold, the LORD cometh forth out of His place To visit upon the inhabitants of the earth their iniquity; The earth also shall disclose her blood, And shall no more cover her slain." 51.9. Awake, awake, put on strength, O arm of the LORD; Awake, as in the days of old, The generations of ancient times. Art thou not it that hewed Rahab in pieces, That pierced the dragon?" 51.10. Art thou not it that dried up the sea, The waters of the great deep; That made the depths of the sea a way For the redeemed to pass over?" 53.9. And they made his grave with the wicked, And with the rich his tomb; Although he had done no violence, Neither was any deceit in his mouth.’"
7. Septuagint, Isaiah, 44.6, 49.1 (8th cent. BCE - 6th cent. BCE)
8. Hebrew Bible, Ezekiel, 29.3, 32.2 (6th cent. BCE - 5th cent. BCE) 29.3. דַּבֵּר וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה הִנְנִי עָלֶיךָ פַּרְעֹה מֶלֶךְ־מִצְרַיִם הַתַּנִּים הַגָּדוֹל הָרֹבֵץ בְּתוֹךְ יְאֹרָיו אֲשֶׁר אָמַר לִי יְאֹרִי וַאֲנִי עֲשִׂיתִנִי׃ 32.2. בְּתוֹךְ חַלְלֵי־חֶרֶב יִפֹּלוּ חֶרֶב נִתָּנָה מָשְׁכוּ אוֹתָהּ וְכָל־הֲמוֹנֶיהָ׃ 32.2. בֶּן־אָדָם שָׂא קִינָה עַל־פַּרְעֹה מֶלֶךְ־מִצְרַיִם וְאָמַרְתָּ אֵלָיו כְּפִיר גּוֹיִם נִדְמֵיתָ וְאַתָּה כַּתַּנִּים בַּיַּמִּים וַתָּגַח בְּנַהֲרוֹתֶיךָ וַתִּדְלַח־מַיִם בְּרַגְלֶיךָ וַתִּרְפֹּס נַהֲרוֹתָם׃ 29.3. speak, and say: Thus saith the Lord GOD: Behold, I am against thee, Pharaoh King of Egypt, The great dragon that lieth In the midst of his rivers, That hath said: My river is mine own, And I have made it for myself." 32.2. ’Son of man, take up a lamentation for Pharaoh king of Egypt, and say unto him: Thou didst liken thyself unto a young lion of the nations; Whereas thou art as a dragon in the seas; And thou didst gush forth with thy rivers, And didst trouble the waters with thy feet, And foul their rivers."
9. Hebrew Bible, Zechariah, 14 (5th cent. BCE - 4th cent. BCE)
10. Anon., 1 Enoch, 6.6-6.11, 7.1-7.2, 46.1, 48.2-48.3, 48.5, 69.14, 69.24, 91.3-91.4, 92.1, 93.2, 94.1, 95.3, 96.1-96.2, 97.10, 98.10, 100.7, 103.6-103.7, 103.9, 103.14, 104.2-104.3 (3rd cent. BCE - 2nd cent. BCE) 6.6. by mutual imprecations upon it. And they were in all two hundred; who descended in the days of Jared on the summit of Mount Hermon, and they called it Mount Hermon, because they had sworn 6.7. and bound themselves by mutual imprecations upon it. And these are the names of their leaders: Samlazaz, their leader, Araklba, Rameel, Kokablel, Tamlel, Ramlel, Danel, Ezeqeel, Baraqijal 6.8. Asael, Armaros, Batarel, Ael, Zaq1el, Samsapeel, Satarel, Turel, Jomjael, Sariel. These are their chiefs of tens. 7.1. And all the others together with them took unto themselves wives, and each chose for himself one, and they began to go in unto them and to defile themselves with them, and they taught them charm 7.2. and enchantments, and the cutting of roots, and made them acquainted with plants. And they 46.1. And there I saw One who had a head of days, And His head was white like wool, And with Him was another being whose countece had the appearance of a man, And his face was full of graciousness, like one of the holy angels. 48.2. And at that hour that Son of Man was named In the presence of the Lord of Spirits, And his name before the Head of Days. 48.3. Yea, before the sun and the signs were created, Before the stars of the heaven were made, His name was named before the Lord of Spirits. 48.5. All who dwell on earth shall fall down and worship before him, And will praise and bless and celebrate with song the Lord of Spirits. 69.24. hoarfrost, and the chambers of the mist, and the chambers of the rain and the dew. And all these believe and give thanks before the Lord of Spirits, and glorify (Him) with all their power, and their food is in every act of thanksgiving: they thank and glorify and extol the name of the Lord of Spirits for ever and ever.] 91.3. And he spake unto all the children of righteousness and said: 91.4. Love uprightness and walk therein. And draw not nigh to uprightness with a double heart, And associate not with those of a double heart,But walk in righteousness, my sons. And it shall guide you on good paths, And righteousness shall be your companion. 92.1. The book written by Enoch-[Enoch indeed wrote this complete doctrine of wisdom, (which is) praised of all men and a judge of all the earth] for all my children who shall dwell on the earth. And for the future generations who shall observe uprightness and peace. 94.1. And now I say unto you, my sons, love righteousness and walk therein; For the paths of righteousness are worthy of acceptation, But the paths of unrighteousness shall suddenly be destroyed and vanish. 94.1. Thus I speak and declare unto you: He who hath created you will overthrow you, And for your fall there shall be no compassion, And your Creator will rejoice at your destruction. 95.3. Fear not the sinners, ye righteous; For again will the Lord deliver them into your hands, That ye may execute judgement upon them according to your desires. 96.1. Be hopeful, ye righteous; for suddenly shall the sinners perish before you, And ye shall have lordship over them according to your desires. 96.2. [And in the day of the tribulation of the sinners, Your children shall mount and rise as eagles, And higher than the vultures will be your nest, And ye shall ascend and enter the crevices of the earth, And the clefts of the rock for ever as coneys before the unrighteous, And the sirens shall sigh because of you-and weep.] 100.7. Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works. 103.6. And how they have died in prosperity and in wealth, And have not seen tribulation or murder in their life; And they have died in honour, And judgement has not been executed on them during their life. 103.7. Know ye, that their souls will be made to descend into Sheol And they shall be wretched in their great tribulation. 103.9. Say not in regard to the righteous and good who are in life: ' In our troubled days we have toiled laboriously and experienced every trouble, And met with much evil and been consumed, And have become few and our spirit small. 103.14. And are complained to the rulers in our tribulation, And cried out against those who devoured us, But they did not attend to our cries And would not hearken to our voice. 104.2. One: and your names are written before the glory of the Great One. Be hopeful; for aforetime ye were put to shame through ill and affliction; but now ye shall shine as the lights of heaven 104.3. ye shall shine and ye shall be seen, and the portals of heaven shall be opened to you. And in your cry, cry for judgement, and it shall appear to you; for all your tribulation shall be visited on the
11. Dead Sea Scrolls, Community Rule, 11.6-11.7 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, Hodayot, 11.20-11.21 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, Hodayot, 11.20-11.21 (2nd cent. BCE - 1st cent. CE)
14. Hebrew Bible, Daniel, 7.18, 7.21, 7.25, 7.27 (2nd cent. BCE - 2nd cent. BCE) 7.18. וִיקַבְּלוּן מַלְכוּתָא קַדִּישֵׁי עֶלְיוֹנִין וְיַחְסְנוּן מַלְכוּתָא עַד־עָלְמָא וְעַד עָלַם עָלְמַיָּא׃ 7.21. חָזֵה הֲוֵית וְקַרְנָא דִכֵּן עָבְדָה קְרָב עִם־קַדִּישִׁין וְיָכְלָה לְהוֹן׃ 7.25. וּמִלִּין לְצַד עליא [עִלָּאָה] יְמַלִּל וּלְקַדִּישֵׁי עֶלְיוֹנִין יְבַלֵּא וְיִסְבַּר לְהַשְׁנָיָה זִמְנִין וְדָת וְיִתְיַהֲבוּן בִּידֵהּ עַד־עִדָּן וְעִדָּנִין וּפְלַג עִדָּן׃ 7.27. וּמַלְכוּתָה וְשָׁלְטָנָא וּרְבוּתָא דִּי מַלְכְוָת תְּחוֹת כָּל־שְׁמַיָּא יְהִיבַת לְעַם קַדִּישֵׁי עֶלְיוֹנִין מַלְכוּתֵהּ מַלְכוּת עָלַם וְכֹל שָׁלְטָנַיָּא לֵהּ יִפְלְחוּן וְיִשְׁתַּמְּעוּן׃ 7.18. But the saints of the Most High shall receive the kingdom, and possess the kingdom for ever, even for ever and ever.’" 7.21. I beheld, and the same horn made war with the saints, and prevailed against them;" 7.25. And he shall speak words against the Most High, and shall wear out the saints of the Most High; and he shall think to change the seasons and the law; and they shall be given into his hand until a time and times and half a time." 7.27. And the kingdom and the dominion, and the greatness of the kingdoms under the whole heaven, shall be given to the people of the saints of the Most High; their kingdom is an everlasting kingdom, and all dominions shall serve and obey them.’"
15. New Testament, 1 John, 5.4 (1st cent. CE - 1st cent. CE) 5.4. For whatever is born of God overcomes the world. This is the victory that has overcome the world: your faith.
16. New Testament, 1 Peter, 2.22, 5.8, 5.10 (1st cent. CE - 1st cent. CE) 2.22. who did not sin, "neither was deceit found in his mouth. 5.8. Be sober and self-controlled. Be watchful. Your adversary the devil, walks around like a roaring lion, seeking whom he may devour. 5.10. But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you.
17. New Testament, 1 Corinthians, 2.10, 2.13, 2.16, 3.16, 5.5, 6.19, 7.5, 8.6, 10.6, 10.10, 10.20, 11.10, 15.51 (1st cent. CE - 1st cent. CE) 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 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. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed
18. New Testament, 1 Thessalonians, 2.18, 4.17 (1st cent. CE - 1st cent. CE) 2.18. because we wanted to come to you -- indeed, I, Paul, once and again -- but Satan hindered us. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever.
19. New Testament, 2 Corinthians, 2.11, 10.4, 12.7 (1st cent. CE - 1st cent. CE)
20. New Testament, 2 Thessalonians, 2.9, 2.11, 2.15 (1st cent. CE - 1st cent. CE) 2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders 2.11. Because of this, God sends them a working of error, that they should believe a lie; 2.15. So then, brothers, stand firm, and hold the traditions which you were taught by us, whether by word, or by letter.
21. New Testament, Acts, 2.17 (1st cent. CE - 2nd cent. CE) 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams.
22. New Testament, Apocalypse, None (1st cent. CE - 1st cent. CE) 1.10. I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet
23. New Testament, James, 4.7 (1st cent. CE - 1st cent. CE) 4.7. Be subject therefore to God. But resist the devil, and he will flee from you.
24. New Testament, Jude, 23-24, 3, 8, 14 (1st cent. CE - 1st cent. CE)
25. New Testament, Colossians, 1.3, 1.10-1.13, 1.22, 2.18 (1st cent. CE - 1st cent. CE) 1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 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 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind
26. New Testament, Ephesians, 1.4, 1.18-1.22, 2.2, 5.32 (1st cent. CE - 1st cent. CE) 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
27. New Testament, Galatians, 1.1, 1.16, 2.20 (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) 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me.
28. New Testament, Hebrews, 2.8, 2.14 (1st cent. CE - 1st cent. CE) 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil
29. New Testament, Romans, 8.38, 11.2, 13.12, 16.20 (1st cent. CE - 1st cent. CE) 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
30. New Testament, Titus, 2.13-2.14 (1st cent. CE - 1st cent. CE) 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
31. New Testament, John, 5.43, 10.25, 14.10-14.11 (1st cent. CE - 1st cent. CE) 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake.
32. New Testament, Luke, 12.35-12.38 (1st cent. CE - 1st cent. CE) 12.35. Let your loins be girded and your lamps burning. 12.36. Be like men watching for their lord, when he returns from the marriage feast; that, when he comes and knocks, they may immediately open to him. 12.37. Blessed are those servants, whom the lord will find watching when he comes. Most assuredly I tell you, that he will dress himself, and make them recline, and will come and serve them. 12.38. They will be blessed if he comes in the second or third watch, and finds them so.
33. New Testament, Matthew, 28.2, 28.19 (1st cent. CE - 1st cent. CE) 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 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
34. Clement of Alexandria, Christ The Educator, 3.11.59-3.11.60 (2nd cent. CE - 3rd cent. CE)
35. Babylonian Talmud, Hagigah, None (3rd cent. CE - 6th cent. CE) 15a. יכול אני לבעול כמה בעילות בלא דם או דלמא דשמואל לא שכיחא אמר להו דשמואל לא שכיח וחיישינן שמא באמבטי עיברה,והאמר שמואל כל שכבת זרע שאינו יורה כחץ אינו מזרעת מעיקרא נמי יורה כחץ הוה,ת"ר מעשה ברבי יהושע בן חנניה שהיה עומד על גב מעלה בהר הבית וראהו בן זומא ולא עמד מלפניו אמר לו מאין ולאין בן זומא אמר לו צופה הייתי בין מים העליונים למים התחתונים ואין בין זה לזה אלא שלש אצבעות בלבד שנאמר (בראשית א, ב) ורוח אלהים מרחפת על פני המים כיונה שמרחפת על בניה ואינה נוגעת אמר להן רבי יהושע לתלמידיו עדיין בן זומא מבחוץ,מכדי ורוח אלהים מרחפת על פני המים אימת הוי ביום הראשון הבדלה ביום שני הוא דהואי דכתיב (בראשית א, ו) ויהי מבדיל בין מים למים וכמה אמר רב אחא בר יעקב כמלא נימא ורבנן אמרי כי גודא דגמלא מר זוטרא ואיתימא רב אסי אמר כתרי גלימי דפריסי אהדדי ואמרי לה כתרי כסי דסחיפי אהדדי,אחר קיצץ בנטיעות עליו הכתוב אומר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך מאי היא חזא מיטטרון דאתיהבא ליה רשותא למיתב למיכתב זכוותא דישראל אמר גמירא דלמעלה לא הוי לא ישיבה ולא תחרות ולא עורף ולא עיפוי שמא חס ושלום ב' רשויות הן,אפקוהו למיטטרון ומחיוהו שיתין פולסי דנורא א"ל מ"ט כי חזיתיה לא קמת מקמיה איתיהיבא ליה רשותא למימחק זכוותא דאחר יצתה בת קול ואמרה (ירמיהו ג, יד) שובו בנים שובבים חוץ מאחר,אמר הואיל ואיטריד ההוא גברא מההוא עלמא ליפוק ליתהני בהאי עלמא נפק אחר לתרבות רעה נפק אשכח זונה תבעה אמרה ליה ולאו אלישע בן אבויה את עקר פוגלא ממישרא בשבת ויהב לה אמרה אחר הוא,שאל אחר את ר"מ לאחר שיצא לתרבות רעה א"ל מאי דכתיב (קהלת ז, יד) גם את זה לעומת זה עשה האלהים אמר לו כל מה שברא הקב"ה ברא כנגדו ברא הרים ברא גבעות ברא ימים ברא נהרות,אמר לו ר"ע רבך לא אמר כך אלא ברא צדיקים ברא רשעים ברא גן עדן ברא גיהנם כל אחד ואחד יש לו ב' חלקים אחד בגן עדן ואחד בגיהנם זכה צדיק נטל חלקו וחלק חברו בגן עדן נתחייב רשע נטל חלקו וחלק חברו בגיהנם,אמר רב משרשיא מאי קראה גבי צדיקים כתיב (ישעיהו סא, ז) לכן בארצם משנה יירשו גבי רשעים כתיב (ירמיהו יז, יח) ומשנה שברון שברם,שאל אחר את ר"מ לאחר שיצא לתרבות רעה מאי דכתיב (איוב כח, יז) לא יערכנה זהב וזכוכית ותמורתה כלי פז אמר לו אלו דברי תורה שקשין לקנותן ככלי זהב וכלי פז ונוחין לאבדן ככלי זכוכית אמר לו ר"ע רבך לא אמר כך אלא מה כלי זהב וכלי זכוכית אע"פ שנשברו יש להם תקנה אף ת"ח אע"פ שסרח יש לו תקנה אמר לו אף אתה חזור בך אמר לו כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,ת"ר מעשה באחר שהיה רוכב על הסוס בשבת והיה רבי מאיר מהלך אחריו ללמוד תורה מפיו אמר לו מאיר חזור לאחריך שכבר שיערתי בעקבי סוסי עד כאן תחום שבת א"ל אף אתה חזור בך א"ל ולא כבר אמרתי לך כבר שמעתי מאחורי הפרגוד שובו בנים שובבים חוץ מאחר,תקפיה עייליה לבי מדרשא א"ל לינוקא פסוק לי פסוקך אמר לו (ישעיהו מח, כב) אין שלום אמר ה' לרשעים עייליה לבי כנישתא אחריתי א"ל לינוקא פסוק לי פסוקך אמר לו (ירמיהו ב, כב) כי אם תכבסי בנתר ותרבי לך בורית נכתם עונך לפני עייליה לבי כנישתא אחריתי א"ל 15a. bI can engage in intercourse several times without blood.In other words, I can have relations with a woman while leaving her hymen intact. If this is so, it is possible that the assumed virgin had intercourse in this manner and is forbidden to the High Priest. bOr, perhapsa person who can act like bShmuel is not commonand the ihalakhais not concerned with this case. bHe said to them:One like bShmuel is not common, and we are concerned that she may have conceived in a bath.Perhaps she washed in a bath that contained a man’s semen, from which she became impregnated while remaining a virgin.,The Gemara asks: How could she possibly become pregt in such a manner? bDidn’t Shmuel say: Any semen that is not shot like an arrow cannot fertilize?The Gemara answers: This does not mean that it must be shot like an arrow at the moment of fertilization. Even if binitially,when released from the male, bit was shot as an arrow,it can balsofertilize a woman at a later moment.,With regard to the fate of ben Zoma, bthe Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥaya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before himto honor him, as he was deep in thought. Rabbi Yehoshua bsaid to him: From wheredo you come band where are you going, ben Zoma,i.e., what is on your mind? bHe said to him:In my thoughts bI was looking uponthe act of Creation, at the gap bbetween the upper waters and the lower waters, as there is onlythe breadth of ba mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters”(Genesis 1:2), blike a dove hovering over its young without touchingthem. bRabbi Yehoshua said to his studentswho had overheard this exchange: bBen Zoma is still outside;he has not yet achieved full understanding of these matters.,The Gemara explains: bNow,this verse: b“And the spirit of God hovered over the face of the waters,” when wasit stated? bOn the first day,whereas bthe divisionof the waters boccurred on the second day, as it is written: “And let it divide the waters from the waters”(Genesis 1:6). How, then, could ben Zoma derive a proof from the former verse? The Gemara asks: bAnd how much,in fact, is the gap between them? bRav Aḥa bar Ya’akov said: Like the thickness of a thread; and the Rabbis said: Likethe gap between bthe boards of a bridge. Mar Zutra, and some sayit was bRav Asi, said: Like two robes spread one over the other,with a slight gap in between. bAnd some said: Like two cups placed one upon the other. /b,§ The Gemara stated earlier that iAḥerchopped down the saplings,becoming a heretic. bWith regard to him, the verse states: “Do not let your mouth bring your flesh into guilt”(Ecclesiastes 5:5). The Gemara poses a question: bWhat wasit that led him to heresy? bHe sawthe angel bMitatron, who was granted permission to sit and write the meritsof bIsrael. He said:There is ba traditionthat in the world babove there is no sitting; no competition; noturning one’s bback before Him,i.e., all face the Divine Presence; band no lethargy.Seeing that someone other than God was seated above, bhe said: Perhaps,the Gemara here interjects, bHeaven forbid, there are two authorities,and there is another source of power in control of the world in addition to God. Such thoughts led iAḥerto heresy.,The Gemara relates: bThey removed Mitatronfrom his place in heaven band smote himwith bsixty rods [ ipulsei /i] of fire,so that others would not make mistake that iAḥermade. bThey saidto the angel: bWhat is the reasonthat bwhen you sawElisha ben Avuya byou did not stand before him?Despite this conduct, since Mitatron was personally involved, he bwas granted permission to erase the merits of iAḥer /iand cause him to stumble in any manner. bA Divine Voice went forth saying: “Return, rebellious children”(Jeremiah 3:22), bapart from iAḥer /i. /b,Upon hearing this, Elisha ben Avuya bsaid: Since that man,meaning himself, bhas been banished from that world, let him go out and enjoy this world. iAḥerwent astray. He wentand bfound a prostituteand bsolicited herfor intercourse. bShe said to him: Andare byou not Elisha ben Avuya?Shall a person of your stature perform such an act? bHe uprooted a radish from a patchof radishes bon Shabbat and gave it to her,to demonstrate that he no longer observed the Torah. The prostitute bsaid: He is otherthan he was. He is not the same Elisha ben Avuya, he is iAḥer /i, other.,The Gemara relates: iAḥerasked Rabbi Meira question, bafter he had gone astray. He said to him: What isthe meaning of that bwhich is written: “God has made even the one as well as the other”(Ecclesiastes 7:14)? Rabbi Meir bsaid to him: Everything that the Holy One, Blessed be He, created, He createda similar creation bcorresponding to it. He created mountains, He created hills; He created seas, He created rivers. /b, iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, butexplained the verse as follows: Everything has its opposite: bHe created the righteous, He created the wicked; He created the Garden of Eden, He created Gehenna. Each and everyperson bhas two portions, one in the Garden of Eden and one in Gehenna.If he bmeritsit, by becoming brighteous, he takes his portion and the portion of hiswicked bcolleague in the Garden of Eden;if he is found bculpableby becoming bwicked, he takes his portion and the portion of his colleague in Gehenna. /b, bRav Mesharshiyya said: What is the versefrom which it is derived? bWith regard to the righteous, it is stated: “Therefore in their land they shall possess double”(Isaiah 61:7); whereas bwith regard to the wicked, it is stated: “And destroy them with double destruction”(Jeremiah 17:18); therefore, each receives a double portion.,iAḥerasked Rabbi Meiranother question, again bafter he had gone astray. What isthe meaning of that bwhich is written: “Gold and glass cannot equal it; neither shall its exchange be vessels of fine gold”(Job 28:17)? If it is referring to the praise and honor of the Torah, it should have compared it only to gold, not to glass. bHe said to him:This is referring to bwords of Torah, which are as difficult to acquire as gilded vessels and vessels of fine gold but are as easy to lose as glass vessels. iAḥer bsaid to him: Rabbi Akiva, your teacher, did not say so, buttaught as follows: bJust as golden vessels and glass vessels have a remedy even when they have broken,as they can be melted down and made into new vessels, bso too a Torah scholar, although he has transgressed, has a remedy.Rabbi Meir bsaid to him:If so, byou too, returnfrom your ways. bHe said to him: I have already heardthe following declaration bbehind thedividing bcurtain,which conceals God from the world: b“Return, rebellious children,”(Jeremiah 3:22) bapart from iAḥer /i. /b,The Gemara cites a related story: bThe Sages taught: There was once an incident involving iAḥer /i, who was riding on a horse on Shabbat, and Rabbi Meir was walking behind him to learn Torah from him.After a while, iAḥer bsaid to him: Meir, turn back, for I have already estimatedand measured baccording to the steps of my horsethat bthe Shabbat boundary ends here,and you may therefore venture no further. Rabbi Meir bsaid to him: You, too, returnto the correct path. bHe said to him: But have I not already told youthat bI have already heard behind thedividing bcurtain: “Return, rebellious children,” apart from iAḥer /i? /b,Nevertheless, Rabbi Meir btook hold of himand bbrought him to the study hall. iAḥer bsaid to a child,by way of divination: bRecite your versethat you studied today bto me. He recitedthe following verse bto him: “There is no peace, said the Lord, concerning the wicked”(Isaiah 48:22). bHe brought him to another study hall. iAḥer bsaid to a child: Recite your verse to me. He recited to him: “For though you wash with niter, and take for you much soap, yet your iniquity is marked before Me”(Jeremiah 2:22). bHe brought him to another study hall. iAḥer bsaid to /b
36. Augustine, On Heresies, 26 (4th cent. CE - 5th cent. CE)
37. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)
38. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)
39. Jerome, Letters, 41.4 (5th cent. CE - 5th cent. CE)
40. Theodosius Ii Emperor of Rome, Theodosian Code, 16.6.4-16.6.5 (5th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
acclamations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
acts of the apostles	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
age/era,present	Stuckenbruck (2007), 1 Enoch 91-108, 287
allusions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130, 137
altar	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
angels	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56, 145
apocalyptic literature and thought, eschatological revenge/judgment in	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
apocalyptic literature and thought	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
apokalypto/apokalypsis	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
apostleship	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
apotropaic,protective powers	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
arena	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
audience	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
augustine of hippo	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
babylon	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
baptism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75, 76; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
beast (of revelation)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
blood,of christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135
bodies,revelation and	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 124
body,bodies athletes	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 124
breastplate of trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
celebrate	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
celibacy	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
children/offspring,as addressees	Stuckenbruck (2007), 1 Enoch 91-108, 287
children/offspring,of the wicked	Stuckenbruck (2007), 1 Enoch 91-108, 287
christian scriptures,new testament	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
christology,johannine	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
church	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 76
clouds of glory,cloud	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
colossians,letter to	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
community,symbols on their rings	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
confessions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
confessors (μάρτυρες,confessor)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
cosmic conflict	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
covenant,at sinai	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
covenant,people of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
creator,creation	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 75, 76
crime	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
crisis	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
critical apparatus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
current,formulas	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
day,of tribulation	Stuckenbruck (2007), 1 Enoch 91-108, 287
death,of christ,as salvific	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
devil	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
dirge	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
divine identity	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 75, 76
divine name	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 75, 76
egypt,in exodus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
ekphrasis	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
elisha ben avuya (aher)	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
elohim\u2003	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75
endurance (ὑπομονή)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
enoch xviii,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
eschatology, as colonial mimicry	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
eschatology/eschatological,judgement	Stuckenbruck (2007), 1 Enoch 91-108, 287
eschatology	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135, 137; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
evil	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
exegesis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130, 135
experience	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75
faith	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
faithful	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
father	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75, 76
followers,of jesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 137
from cave	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
glory	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67
god	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
greece,greek	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 76
heaven,sea of glass in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
heaven,worship in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
hermeneutics	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
hiddenness	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
identity,christian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
identity,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
idolatry	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
imagery,danielic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
imagery,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 130
imagery,revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 130
imitation,of christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
imperialism roman,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
infanticide	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
jerusalem,new/heavenly	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
jerusalem	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 76
john,author of revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 130, 135, 137; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54, 58
jude,letter of	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
judgment,biblical scheme of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130
judgment,eschatological	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
judgment,prophecy about	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
judgment	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
kingdom (βασιλεία)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
knowledge	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
lamb,of god	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135, 137
lamb	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58; Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56, 145
lament,lamentation	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
lex talionis	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
liturgy,liturgical	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
lord	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 75
love	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
manuscripts,codex alexandrinus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
manuscripts,codex sinaiticus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
martyrdom,martyr,imagination,imagined	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
martyrdom/martyrs	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
martyrs	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 939
metaphor	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
methodology,intratextual analysis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130
millennium	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
mimicry	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
miracles	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
monasticism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
montanist	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 939
moses	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
mother	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67
mount,sinai	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
mount,sion	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135
mystery	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
name of jesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
narrative	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
nations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
new jerusalem	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
novelty (charge of )	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
oil	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
passover	Stuckenbruck (2007), 1 Enoch 91-108, 287
pastoral epistles	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
patience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
patmos	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
paul,pauline,paulinism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75
paul	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
performance	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
pharaoh	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
philadelphia (ala\x06ehir)	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
pilgrimage	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
polluted sacraments/cursed mysteries xxxi	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
praise,of the lamb	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
prayer	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
pre-election	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
priests,eschatological	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
priests	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 939
prisca/priscilla	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
prophecy,in daniel	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
prophecy,prophets,prophetic books	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 366
prophecy,revelation as	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130, 135, 137
protection	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93; Stuckenbruck (2007), 1 Enoch 91-108, 287
pseudo-jerome	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
punishment	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
punishment of wrongdoers	Stuckenbruck (2007), 1 Enoch 91-108, 287
quintilla	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 939; Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
rain	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
reading,variant	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
reception history	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
red sea	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
representation	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54, 58
revelation,book of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
revelation,the apocalypse of jesus christ	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
rhetorics,rhetoric	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
robes	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
roman emperor,x	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
roman empire culture of spectacle of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
roman empire military of	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70
saints	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
salvation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
satan	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
sea,seaside,seascapes	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
seal (σφραγίς),in revelation	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
sealing	Stuckenbruck (2007), 1 Enoch 91-108, 287
secrecy	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
septuagint	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
servant,of moses	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
setting,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
seven churches	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
sex	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
shade	Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
shema\u2003	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 75
shield of trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
signet-ring	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
son of man	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 137
space,spatial,space-time	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
space,spatial,spatiality	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
space,spatial	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54, 58
spatiotemporality,spatiotemporal	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54, 58
spirit,early christianity	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
spirit,holy spirit	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
spirit	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
spiritual,spirituality	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 366
suffering of the righteous	Stuckenbruck (2007), 1 Enoch 91-108, 287
suffering of the wicked	Stuckenbruck (2007), 1 Enoch 91-108, 287
sun	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67
symbol(ic),symbolism	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 366
symbolic	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
syzygienlehre,tattooing	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 939
tattoo	Tabbernee (2007), Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism, 357
temple	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145; Rubenstein(1995), The History of Sukkot in the Second Temple and Rabbinic Periods, 93
tetragrammaton	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 76
the literal meaning	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
the victor	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 124
theodotion	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135
throne,enthroned	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
throne	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 76
time	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54, 58
topographia	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
traditions,exodus-related	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130, 135
traditions,jewish	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
transformation	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 145
trauma,traumatic	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
tribulation	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
two powers	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 56
typology	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 130
victory	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
virgins	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129, 135, 137
vision	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
voice	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
voyeurism	Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 70; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
war	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 54
water	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1773
wedding'	Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 366
witness,as basis of belief or trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 120
witness	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 58
women,and sex	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
women,child-bearing	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 129
worship,heavenly	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 135, 137
worship	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67
yahweh,yhwh	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 67, 75