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Tiresias: The Ancient Mediterranean Religions Source Database



8248
New Testament, Colossians, 1.22


νυνὶ δὲ ἀποκατήλλαξεν ἐν τῷ σώματι τῆς σαρκὸς αὐτοῦ διὰ τοῦ θανάτου, — παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦyet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him


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

38 results
1. Hebrew Bible, Deuteronomy, 13.1-13.2 (9th cent. BCE - 3rd cent. BCE)

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׃ 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,"
2. Hebrew Bible, Genesis, 1.26, 6.1-6.2 (9th cent. BCE - 3rd cent. BCE)

1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 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׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 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."
3. Hebrew Bible, Joel, 2.28 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Psalms, 110.1 (9th cent. BCE - 3rd cent. BCE)

110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
5. Hebrew Bible, Isaiah, 53.9 (8th cent. BCE - 5th cent. BCE)

53.9. וַיִּתֵּן אֶת־רְשָׁעִים קִבְרוֹ וְאֶת־עָשִׁיר בְּמֹתָיו עַל לֹא־חָמָס עָשָׂה וְלֹא מִרְמָה בְּפִיו׃ 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.’"
6. Crates, Letters, 15 (4th cent. BCE - 3rd cent. BCE)

7. Anon., 1 Enoch, 6.6-6.11, 7.1-7.2 (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
8. Epictetus, Discourses, 3.22.10, 3.22.13, 3.22.20, 4.4.6 (1st cent. CE - 2nd cent. CE)

9. Josephus Flavius, Against Apion, 2.190 (1st cent. CE - 1st cent. CE)

10. New Testament, 1 Peter, 2.11, 2.22, 2.24, 4.3-4.4 (1st cent. CE - 1st cent. CE)

2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 2.22. who did not sin, "neither was deceit found in his mouth. 2.24. who his own self bore our sins in his body on the tree, that we, having died to sins, might live to righteousness; by whose stripes you were healed. 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.4. They think it is strange that you don't run with them into the same excess of riot, blaspheming:
11. New Testament, 1 Corinthians, 1.26, 4.9-4.13, 5.5, 5.9-5.13, 6.1-6.6, 6.13, 7.14, 8.6, 10.6, 10.10, 10.16-10.17, 10.32, 11.1, 11.24-11.27, 12.2, 12.12-12.27, 15.5, 15.39 (1st cent. CE - 1st cent. CE)

1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 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. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 5.12. For what haveI to do with also judging those who are outside? Don't you judge thosewho are within? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 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. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.1. Be imitators of me, even as I also am of Christ. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 15.5. and that heappeared to Cephas, then to the twelve. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds.
12. New Testament, 1 Thessalonians, 1.3, 1.6-1.10, 2.7, 3.12, 4.14-4.17 (1st cent. CE - 1st cent. CE)

1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 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. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 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.
13. New Testament, 1 Timothy, 2.1-2.7, 3.16, 6.3-6.5, 6.14 (1st cent. CE - 1st cent. CE)

2.1. I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 2.3. For this is good and acceptable in the sight of God our Savior; 2.4. who desires all people to be saved and come to full knowledge of the truth. 2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.7. to which I was appointed a preacher and an apostle (I am telling the truth in Christ, not lying), a teacher of the Gentiles in faith and truth. 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.14. that you keep the commandment without spot, blameless, until the appearing of our Lord Jesus Christ;
14. New Testament, 2 Corinthians, 1.17, 4.1, 5.18-5.19, 6.14, 7.15, 11.2, 13.4 (1st cent. CE - 1st cent. CE)

15. New Testament, 2 Thessalonians, 2.8, 2.14 (1st cent. CE - 1st cent. CE)

2.8. Then the lawless one will be revealed, whom the Lord will kill with the breath of his mouth, and bring to nothing by the brightness of his coming; 2.14. to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.
16. New Testament, 2 Timothy, 1.10, 4.1, 4.8 (1st cent. CE - 1st cent. CE)

1.10. but has now been revealed by the appearing of our Savior, Christ Jesus, who abolished death, and brought life and immortality to light through the gospel. 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.8. From now on, there is stored up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day; and not to me only, but also to all those who have loved his appearing.
17. 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.
18. New Testament, Apocalypse, 1.4, 1.13-1.14, 2.14, 3.4, 7.14, 14.1-14.2 (1st cent. CE - 1st cent. CE)

1.4. John, 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; 1.13. And in the midst of the lampstands was one like a son of man, clothed with a robe reaching down to his feet, and with a golden sash around his chest. 1.14. His head and his hair were white as white wool, like snow. His eyes were like a flame of fire. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 3.4. Nevertheless you have a few names in Sardis that did not defile their garments. They will walk with me in white, for they are worthy. 7.14. I told him, "My lord, you know."He said to me, "These are those who came out of the great tribulation. They washed their robes, and made them white in the Lamb's blood. 14.1. 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. 14.2. 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.
19. New Testament, James, 2.1, 2.13 (1st cent. CE - 1st cent. CE)

2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
20. New Testament, Jude, 23-24, 3, 8, 14 (1st cent. CE - 1st cent. CE)

21. New Testament, Colossians, 1.1-1.21, 1.23-1.29, 2.2, 2.5, 2.7-2.15, 2.17-2.19, 3.1, 3.8-3.13, 3.15-3.16, 4.7-4.8, 4.11 (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. 1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel 1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.7. even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf 1.8. who also declared to us your love in the Spirit. 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 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; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins; 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. 1.21. You, being in past times alienated and enemies in your mind in your evil works 1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. 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; 1.25. of which I was made a servant, according to the stewardship of God which was given me toward you, to fulfill the word of God 1.26. the mystery which has been hidden for ages and generations. But now it has been revealed to his saints 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 1.29. for which I also labor, striving according to his working, which works in me mightily. 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving. 2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.17. which are a shadow of the things to come; but the body is Christ's. 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 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance; 3.13. bearing with one another, and forgiving each other, if any man has a complaint against any; even as Christ forgave you, so you also do. 3.15. And let the peace of God rule in your hearts, to which also you were called in one body; and be thankful. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
22. New Testament, Ephesians, 1.1-1.2, 1.4, 1.7, 1.13, 1.15, 1.18-1.19, 1.22-1.23, 2.1-2.5, 2.8, 2.11-2.22, 3.2, 3.9, 4.5, 4.10-4.13, 4.16-4.19, 4.22-4.25, 4.30, 5.4, 5.8-5.14, 5.18-5.20, 5.22-5.33, 6.4, 6.21-6.22 (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: 1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 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; 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 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 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.1. You were made alive when you were dead in transgressions and sins 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; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 4.5. one Lord, one faith, one baptism 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 5.22. Wives, be subject to your own husbands, as to the Lord. 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; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 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. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord. 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts.
23. New Testament, Galatians, 1.7, 2.4-2.5, 3.6-3.9, 5.16-5.26, 6.7 (1st cent. CE - 1st cent. CE)

1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap.
24. New Testament, Hebrews, 4.14, 9.11-9.12, 10.10 (1st cent. CE - 1st cent. CE)

4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
25. New Testament, Philippians, 1.29, 2.6-2.8, 3.21 (1st cent. CE - 1st cent. CE)

1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
26. New Testament, Romans, 1.24, 2.3-2.11, 3.1-3.2, 4.1, 6.3-6.4, 6.6, 6.10-6.12, 6.17-6.19, 7.4-7.5, 7.18, 7.24-7.25, 8.3-8.5, 8.9, 8.12-8.13, 9.1, 9.4-9.5, 10.5, 11.1-11.32, 12.1, 13.14, 15.7 (1st cent. CE - 1st cent. CE)

1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 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: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God.
27. New Testament, Titus, 1.10-1.16, 2.1-2.14, 3.3-3.7 (1st cent. CE - 1st cent. CE)

1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision 1.11. whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. 1.12. One of them, a prophet of their own, said, "Cretans are always liars, evil beasts, and idle gluttons. 1.13. This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith 1.14. not paying attention to Jewish fables and commandments of men who turn away from the truth. 1.15. To the pure, all things are pure; but to those who are defiled and unbelieving, nothing is pure; but both their mind and their conscience are defiled. 1.16. They profess that they know God, but by their works they deny him, being abominable, disobedient, and unfit for any good work. 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 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. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life.
28. New Testament, John, 1.1-1.3, 1.12, 2.19, 2.21, 12.41 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 2.19. Jesus answered them, "Destroy this temple, and in three days I will raise it up. 2.21. But he spoke of the temple of his body. 12.41. Isaiah said these things when he saw his glory, and spoke of him.
29. New Testament, Luke, 1.79 (1st cent. CE - 1st cent. CE)

1.79. To shine on those who sit in darkness and the shadow of death; To guide our feet into the way of peace.
30. New Testament, Mark, 14.58, 15.29 (1st cent. CE - 1st cent. CE)

14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days
31. New Testament, Matthew, 26.26 (1st cent. CE - 1st cent. CE)

26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body.
32. Justin, Dialogue With Trypho, 126 (2nd cent. CE - 2nd cent. CE)

126. The various names of Christ according to both natures. It is shown that He is God, and appeared to the patriarchs Justin: But if you knew, Trypho, who He is that is called at one time the Angel of great counsel, and a Man by Ezekiel, and like the Son of man by Daniel, and a Child by Isaiah, and Christ and God to be worshipped by David, and Christ and a Stone by many, and Wisdom by Solomon, and Joseph and Judah and a Star by Moses, and the East by Zechariah, and the Suffering One and Jacob and Israel by Isaiah again, and a Rod, and Flower, and Corner-Stone, and Son of God, you would not have blasphemed Him who has now come, and been born, and suffered, and ascended to heaven; who shall also come again, and then your twelve tribes shall mourn. For if you had understood what has been written by the prophets, you would not have denied that He was God, Son of the only, unbegotten, unutterable God. For Moses says somewhere in Exodus the following: 'The Lord spoke to Moses, and said to him, I am the Lord, and I appeared to Abraham, to Isaac, and to Jacob, being their God; and my name I revealed not to them, and I established my covet with them.' And thus again he says, 'A man wrestled with Jacob,' and asserts it was God; narrating that Jacob said, 'I have seen God face to face, and my life is preserved.' And it is recorded that he called the place where He wrestled with him, appeared to and blessed him, the Face of God (Peniel). And Moses says that God appeared also to Abraham near the oak in Mamre, when he was sitting at the door of his tent at mid-day. Then he goes on to say: 'And he lifted up his eyes and looked, and, behold, three men stood before him; and when he saw them, he ran to meet them.' Genesis 18:2 After a little, one of them promises a son to Abraham: 'Wherefore did Sarah laugh, saying, Shall I of a surety bear a child, and I am old? Is anything impossible with God? At the time appointed I will return, according to the time of life, and Sarah shall have a son. And they went away from Abraham.' Again he speaks of them thus: 'And the men rose up from thence, and looked toward Sodom.' Genesis 18:16 Then to Abraham He who was and is again speaks: 'I will not hide from Abraham, my servant, what I intend to do.' Genesis 18:17 And what follows in the writings of Moses I quoted and explained: From which I have demonstrated that He who is described as God appeared to Abraham, to Isaac, and to Jacob, and the other patriarchs, was appointed under the authority of the Father and Lord, and ministers to His will. Then I went on to say what I had not said before: And so, when the people desired to eat flesh, and Moses had lost faith in Him, who also there is called the Angel, and who promised that God would give them to satiety, He who is both God and the Angel, sent by the Father, is described as saying and doing these things. For thus the Scripture says: 'And the Lord said to Moses, Will the Lord's hand not be sufficient? You shall know now whether my word shall conceal you or not.' Numbers 11:23 And again, in other words, it thus says: 'But the Lord spoke unto me, You shall not go over this Jordan: the Lord your God, who goes before your face, He shall cut off the nations.'
33. Tertullian, Against Marcion, 5.17.14 (2nd cent. CE - 3rd cent. CE)

34. 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
35. 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.
36. Diogenes Laertius, Lives of The Philosophers, 6.56 (3rd cent. CE - 3rd cent. CE)

6.56. Being asked if the wise eat cakes, Yes, he said, cakes of all kinds, just like other men. Being asked why people give to beggars but not to philosophers, he said, Because they think they may one day be lame or blind, but never expect that they will turn to philosophy. He was begging of a miserly man who was slow to respond; so he said, My friend, it's for food that I'm asking, not for funeral expenses. Being reproached one day for having falsified the currency, he said, That was the time when I was such as you are now; but such as I am now, you will never be. To another who reproached him for the same offence he made a more scurrilous repartee.
37. Nag Hammadi, The Gospel of Philip, 56.15-56.19, 57.2, 57.10, 57.12-57.13, 66.16-66.20, 73.1-73.4 (3rd cent. CE - 3rd cent. CE)

38. Cleanthes, Hymn To Zeus, 38-39, 37



Subjects of this text:

subject book bibliographic info
acts of the apostles Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
adam McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
agency, all things McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
agency, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
agency, of kings McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56, 162
antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
apocalyptic Robbins et al., The Art of Visual Exegesis (2017) 76
apostasy Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
apostolikon, marcions Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 263
archons Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
armour Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
artemis, goddess and cult, arrows Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
artemis, goddess and cult, epiphany Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207
artemis, goddess and cult, honorific titles Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
ascension Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
authors relationship with audience, relationship to colossians deSilva, Ephesians (2022) 27, 28
authors relationship with audience, theological questions deSilva, Ephesians (2022) 27
baptism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
bible, books, colossians Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
bible, books, ephesians Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
bible, books, i corinthians Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
blessing Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
blood Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
body, bodies Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
body, physical and metaphor Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
body of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
christ, as goal of creation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
christians Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
christology Huttner, Early Christianity in the Lycus Valley (2013) 122; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
church, as one body in christ deSilva, Ephesians (2022) 146
church Robbins et al., The Art of Visual Exegesis (2017) 71, 76
church (universal) Huttner, Early Christianity in the Lycus Valley (2013) 122
circumcision Huttner, Early Christianity in the Lycus Valley (2013) 122; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45; deSilva, Ephesians (2022) 146
citizenship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
coins Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207
colossae Huttner, Early Christianity in the Lycus Valley (2013) 122; Robbins et al., The Art of Visual Exegesis (2017) 71
colossians, letter to Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56, 162
colossians, letter to the Robbins et al., The Art of Visual Exegesis (2017) 71, 76, 183
colossians (epistle), christological hymn Huttner, Early Christianity in the Lycus Valley (2013) 122
colossians (epistle) Huttner, Early Christianity in the Lycus Valley (2013) 122
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
compassion, conversion, significance of deSilva, Ephesians (2022) 146
corinth Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 243
cosmic christology Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
cosmology, cosmogony Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
cosmos, as body of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
covenant Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233, 310; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
creation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
creation and ownership, through christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
creator, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
criteria, conceptual coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
criteria, dissimilarity (to colossians/pauline corpus/new testament) Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
criteria, verbal coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
cross; crucifixion Robbins et al., The Art of Visual Exegesis (2017) 183
cross Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
darkness Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310; Robbins et al., The Art of Visual Exegesis (2017) 76
david McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
death Robbins et al., The Art of Visual Exegesis (2017) 71
death of christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
descent/katabasis Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
devil Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
diaconia Huttner, Early Christianity in the Lycus Valley (2013) 122
differentiation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207
dominion McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
dualism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
ekphrasis Robbins et al., The Art of Visual Exegesis (2017) 71, 76
elchasaites Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
elisha ben avuya (aher) Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
enmity Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
ephesians, author/authorship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
ephesians, eulogy Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 243, 310
ephesians, hapax legomena Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207, 245
epicurus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
eschatology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
essentialism, essence Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 22
eucharist Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
exclusion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
faithfulness, of christ to both god and humanity Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
fulfilment Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
gemeindeparänese, as social virtues Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
gentile christians Huttner, Early Christianity in the Lycus Valley (2013) 122
gentiles, in christian discourse Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
gnostics and gnosticism, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism, secret or oral tradition, belief in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
god, purposes of deSilva, Ephesians (2022) 146
gospels Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 22
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136, 159
heaven/heavenly Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
heaven Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
history Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
holy spirit Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
hymns Huttner, Early Christianity in the Lycus Valley (2013) 122
identity Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
image, adam as image of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
image, of god McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
image xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
imperial ideology Robbins et al., The Art of Visual Exegesis (2017) 183
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
incarnation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
inheritance Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
israel Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233
jewish christians Huttner, Early Christianity in the Lycus Valley (2013) 122
jewish scriptures Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207
jews Huttner, Early Christianity in the Lycus Valley (2013) 122
jews and gentiles, reconciliation of deSilva, Ephesians (2022) 146
john, gospel of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
jude, letter of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
justin martyr Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
kindness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
king as agent of divinity McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
king as image/glory of gods, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
kingdom of god, in-breaking of McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
knowledge of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
lamb Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
law of moses/torah McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
life Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 166
light Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 207, 310; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
loyalty Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
luke, gospel of, as pauline gospel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
mani and manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, canon of new testament and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marriage Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 243, 245; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
materialist Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 166
maximus of tyre Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
mediator, christ as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
meyer, b. Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 22
monotheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
moral order McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
moral relations Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
mysteries / mystery Huttner, Early Christianity in the Lycus Valley (2013) 122
new creation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
orthodoxy, in judaism, in christianity Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 22
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
paul, pauline, paulinism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 167
paul, the apostle Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
paul Huttner, Early Christianity in the Lycus Valley (2013) 122; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 22; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 263; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 155, 166
pauline corpus Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
pauline epistles, luke as pauline gospel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pauline epistles, marcion's collection" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pax, pax Robbins et al., The Art of Visual Exegesis (2017) 183
pax romana Robbins et al., The Art of Visual Exegesis (2017) 183
peace Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
perseverance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
phanopoeia Robbins et al., The Art of Visual Exegesis (2017) 71
phantasm Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 263
philanthropy, of god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
philosophy, christianity treated by gnostics as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
philosophy Huttner, Early Christianity in the Lycus Valley (2013) 122
pistis iēsou Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
pistis lexicon, meaning Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
pleroma Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
polemics Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 166
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162
power Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 155; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
powers, as created by christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 182
prayer Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
pre-existence of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
promise Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
protection Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
protrepsis/protreptic, nan Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
proverbs, titus, letter of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
purification Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
reconciliation, ethnic deSilva, Ephesians (2022) 146
reconciliation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136, 159; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 209
redemption Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
reference, allusion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 243
reference, quotation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
resurrection Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 166
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
rhetography Robbins et al., The Art of Visual Exegesis (2017) 71, 76
roman theology Robbins et al., The Art of Visual Exegesis (2017) 183
sabbath McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
sacrifice (of christ) Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 310
salvation, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
scriptures, jewish, as source of new testament ideas about pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136, 159
sin, sins deSilva, Ephesians (2022) 146
sin Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 263
son of god Robbins et al., The Art of Visual Exegesis (2017) 71
song-passing, and christian meals Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
soteriology, as universal Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 451
space, input spaces Robbins et al., The Art of Visual Exegesis (2017) 76
spirit Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 263
strangers Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 233
suffering Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
teaching, sound Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417
tent Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 145
tertullian Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 166
the beginning, jesus as the beginning' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 186
throne, enthroned Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
traditions or schools of exegesis, valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
tribulation Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
truth, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 159
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
two powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 56
valentinians Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
vice, list Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
virtue, life of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 417, 451
wine Cosgrove, Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine (2022) 309
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 162; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
women Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 45
world-view Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
wrath, human expression deSilva, Ephesians (2022) 28
wrath, of god deSilva, Ephesians (2022) 146