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Tiresias: The Ancient Mediterranean Religions Source Database



8249
New Testament, Ephesians, 5.25-5.27


Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆςHusbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;


ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματιthat he might sanctify it, having cleansed it by the washing of water with the word


ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος.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.


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

58 results
1. Hebrew Bible, Deuteronomy, 5.16, 23.9-23.10, 24.15 (9th cent. BCE - 3rd cent. BCE)

5.16. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ לְמַעַן יַאֲרִיכֻן יָמֶיךָ וּלְמַעַן יִיטַב לָךְ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 23.9. בָּנִים אֲשֶׁר־יִוָּלְדוּ לָהֶם דּוֹר שְׁלִישִׁי יָבֹא לָהֶם בִּקְהַל יְהוָה׃ 24.15. בְּיוֹמוֹ תִתֵּן שְׂכָרוֹ וְלֹא־תָבוֹא עָלָיו הַשֶּׁמֶשׁ כִּי עָנִי הוּא וְאֵלָיו הוּא נֹשֵׂא אֶת־נַפְשׁוֹ וְלֹא־יִקְרָא עָלֶיךָ אֶל־יְהוָה וְהָיָה בְךָ חֵטְא׃ 5.16. Honour thy father and thy mother, as the LORD thy God commanded thee; that thy days may be long, and that it may go well with thee, upon the land which the LORD thy God giveth thee." 23.9. The children of the third generation that are born unto them may enter into the assembly of the LORD." 23.10. When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing." 24.15. In the same day thou shalt give him his hire, neither shall the sun go down upon it; for he is poor, and setteth his heart upon it: lest he cry against thee unto the LORD and it be sin in thee."
2. Hebrew Bible, Exodus, 19.15, 20.12, 29.1, 29.18 (9th cent. BCE - 3rd cent. BCE)

19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 29.1. וְזֶה הַדָּבָר אֲשֶׁר־תַּעֲשֶׂה לָהֶם לְקַדֵּשׁ אֹתָם לְכַהֵן לִי לְקַח פַּר אֶחָד בֶּן־בָּקָר וְאֵילִם שְׁנַיִם תְּמִימִם׃ 29.1. וְהִקְרַבְתָּ אֶת־הַפָּר לִפְנֵי אֹהֶל מוֹעֵד וְסָמַךְ אַהֲרֹן וּבָנָיו אֶת־יְדֵיהֶם עַל־רֹאשׁ הַפָּר׃ 29.18. וְהִקְטַרְתָּ אֶת־כָּל־הָאַיִל הַמִּזְבֵּחָה עֹלָה הוּא לַיהוָה רֵיחַ נִיחוֹחַ אִשֶּׁה לַיהוָה הוּא׃ 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’" 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee." 29.1. And this is the thing that thou shalt do unto them to hallow them, to minister unto Me in the priest’s office: take one young bullock and two rams without blemish," 29.18. And thou shalt make the whole ram smoke upon the altar; it is a burnt-offering unto the LORD; it is a sweet savour, an offering made by fire unto the LORD."
3. Hebrew Bible, Genesis, 1.27-1.28, 2.23-2.24, 22.17 (9th cent. BCE - 3rd cent. BCE)

1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.23. וַיֹּאמֶר הָאָדָם זֹאת הַפַּעַם עֶצֶם מֵעֲצָמַי וּבָשָׂר מִבְּשָׂרִי לְזֹאת יִקָּרֵא אִשָּׁה כִּי מֵאִישׁ לֻקֳחָה־זֹּאת׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 22.17. כִּי־בָרֵךְ אֲבָרֶכְךָ וְהַרְבָּה אַרְבֶּה אֶת־זַרְעֲךָ כְּכוֹכְבֵי הַשָּׁמַיִם וְכַחוֹל אֲשֶׁר עַל־שְׂפַת הַיָּם וְיִרַשׁ זַרְעֲךָ אֵת שַׁעַר אֹיְבָיו׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 2.23. And the man said: ‘This is now bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 22.17. that in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the seashore; and thy seed shall possess the gate of his enemies;"
4. Hebrew Bible, Hosea, a b c d\n0 "2.4" "2.4" "2 4" (9th cent. BCE - 3rd cent. BCE)

5. Hebrew Bible, Leviticus, 1.3, 1.10, 2.9, 9.7, 16.11 (9th cent. BCE - 3rd cent. BCE)

1.3. אִם־עֹלָה קָרְבָּנוֹ מִן־הַבָּקָר זָכָר תָּמִים יַקְרִיבֶנּוּ אֶל־פֶּתַח אֹהֶל מוֹעֵד יַקְרִיב אֹתוֹ לִרְצֹנוֹ לִפְנֵי יְהוָה׃ 2.9. וְהֵרִים הַכֹּהֵן מִן־הַמִּנְחָה אֶת־אַזְכָּרָתָהּ וְהִקְטִיר הַמִּזְבֵּחָה אִשֵּׁה רֵיחַ נִיחֹחַ לַיהוָה׃ 9.7. וַיֹּאמֶר מֹשֶׁה אֶל־אַהֲרֹן קְרַב אֶל־הַמִּזְבֵּחַ וַעֲשֵׂה אֶת־חַטָּאתְךָ וְאֶת־עֹלָתֶךָ וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם וַעֲשֵׂה אֶת־קָרְבַּן הָעָם וְכַפֵּר בַּעֲדָם כַּאֲשֶׁר צִוָּה יְהוָה׃ 16.11. וְהִקְרִיב אַהֲרֹן אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וְשָׁחַט אֶת־פַּר הַחַטָּאת אֲשֶׁר־לוֹ׃ 1.3. If his offering be a burnt-offering of the herd, he shall offer it a male without blemish; he shall bring it to the door of the tent of meeting, that he may be accepted before the LORD." 1.10. And if his offering be of the flock, whether of the sheep, or of the goats, for a burnt-offering, he shall offer it a male without blemish." 2.9. And the priest shall take off from the meal-offering the memorial-part thereof, and shall make it smoke upon the altar—an offering made by fire, of a sweet savour unto the LORD." 9.7. And Moses said unto Aaron: ‘Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and present the offering of the people, and make atonement for them; as the LORD commanded.’" 16.11. And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself."
6. Hebrew Bible, Proverbs, 4.5, 4.7, 8.22-8.31, 9.1-9.18, 15.23, 16.16, 23.31 (9th cent. BCE - 3rd cent. BCE)

4.5. קְנֵה חָכְמָה קְנֵה בִינָה אַל־תִּשְׁכַּח וְאַל־תֵּט מֵאִמְרֵי־פִי׃ 4.7. רֵאשִׁית חָכְמָה קְנֵה חָכְמָה וּבְכָל־קִנְיָנְךָ קְנֵה בִינָה׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.23. מֵעוֹלָם נִסַּכְתִּי מֵרֹאשׁ מִקַּדְמֵי־אָרֶץ׃ 8.24. בְּאֵין־תְּהֹמוֹת חוֹלָלְתִּי בְּאֵין מַעְיָנוֹת נִכְבַּדֵּי־מָיִם׃ 8.25. בְּטֶרֶם הָרִים הָטְבָּעוּ לִפְנֵי גְבָעוֹת חוֹלָלְתִּי׃ 8.26. עַד־לֹא עָשָׂה אֶרֶץ וְחוּצוֹת וְרֹאשׁ עָפְרוֹת תֵּבֵל׃ 8.27. בַּהֲכִינוֹ שָׁמַיִם שָׁם אָנִי בְּחוּקוֹ חוּג עַל־פְּנֵי תְהוֹם׃ 8.28. בְּאַמְּצוֹ שְׁחָקִים מִמָּעַל בַּעֲזוֹז עִינוֹת תְּהוֹם׃ 8.29. בְּשׂוּמוֹ לַיָּם חֻקּוֹ וּמַיִם לֹא יַעַבְרוּ־פִיו בְּחוּקוֹ מוֹסְדֵי אָרֶץ׃ 8.31. מְשַׂחֶקֶת בְּתֵבֵל אַרְצוֹ וְשַׁעֲשֻׁעַי אֶת־בְּנֵי אָדָם׃ 9.1. חָכְמוֹת בָּנְתָה בֵיתָהּ חָצְבָה עַמּוּדֶיהָ שִׁבְעָה׃ 9.1. תְּחִלַּת חָכְמָה יִרְאַת יְהוָה וְדַעַת קְדֹשִׁים בִּינָה׃ 9.2. טָבְחָה טִבְחָהּ מָסְכָה יֵינָהּ אַף עָרְכָה שֻׁלְחָנָהּ׃ 9.3. שָׁלְחָה נַעֲרֹתֶיהָ תִקְרָא עַל־גַּפֵּי מְרֹמֵי קָרֶת׃ 9.4. מִי־פֶתִי יָסֻר הֵנָּה חֲסַר־לֵב אָמְרָה לּוֹ׃ 9.5. לְכוּ לַחֲמוּ בְלַחֲמִי וּשְׁתוּ בְּיַיִן מָסָכְתִּי׃ 9.6. עִזְבוּ פְתָאיִם וִחְיוּ וְאִשְׁרוּ בְּדֶרֶךְ בִּינָה׃ 9.7. יֹסֵר לֵץ לֹקֵחַ לוֹ קָלוֹן וּמוֹכִיחַ לְרָשָׁע מוּמוֹ׃ 9.8. אַל־תּוֹכַח לֵץ פֶּן־יִשְׂנָאֶךָּ הוֹכַח לְחָכָם וְיֶאֱהָבֶךָּ׃ 9.9. תֵּן לְחָכָם וְיֶחְכַּם־עוֹד הוֹדַע לְצַדִּיק וְיוֹסֶף לֶקַח׃ 9.11. כִּי־בִי יִרְבּוּ יָמֶיךָ וְיוֹסִיפוּ לְּךָ שְׁנוֹת חַיִּים׃ 9.12. אִם־חָכַמְתָּ חָכַמְתָּ לָּךְ וְלַצְתָּ לְבַדְּךָ תִשָּׂא׃ 9.13. אֵשֶׁת כְּסִילוּת הֹמִיָּה פְּתַיּוּת וּבַל־יָדְעָה מָּה׃ 9.14. וְיָשְׁבָה לְפֶתַח בֵּיתָהּ עַל־כִּסֵּא מְרֹמֵי קָרֶת׃ 9.15. לִקְרֹא לְעֹבְרֵי־דָרֶךְ הַמְיַשְּׁרִים אֹרְחוֹתָם׃ 9.16. מִי־פֶתִי יָסֻר הֵנָּה וַחֲסַר־לֵב וְאָמְרָה לּוֹ׃ 9.17. מַיִם־גְּנוּבִים יִמְתָּקוּ וְלֶחֶם סְתָרִים יִנְעָם׃ 9.18. וְלֹא־יָדַע כִּי־רְפָאִים שָׁם בְּעִמְקֵי שְׁאוֹל קְרֻאֶיהָ׃ 15.23. שִׂמְחָה לָאִישׁ בְּמַעֲנֵה־פִיו וְדָבָר בְּעִתּוֹ מַה־טּוֹב׃ 16.16. קְנֹה־חָכְמָה מַה־טּוֹב מֵחָרוּץ וּקְנוֹת בִּינָה נִבְחָר מִכָּסֶף׃ 23.31. אַל־תֵּרֶא יַיִן כִּי יִתְאַדָּם כִּי־יִתֵּן בכיס [בַּכּוֹס] עֵינוֹ יִתְהַלֵּךְ בְּמֵישָׁרִים׃ 4.5. Get wisdom, get understanding; Forget not, neither decline from the words of my mouth;" 4.7. The beginning of wisdom is: Get wisdom; Yea, with all thy getting get understanding." 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.23. I was set up from everlasting, from the beginning, Or ever the earth was." 8.24. When there were no depths, I was brought forth; When there were no fountains abounding with water." 8.25. Before the mountains were settled, Before the hills was I brought forth;" 8.26. While as yet He had not made the earth, nor the fields, Nor the beginning of the dust of the world." 8.27. When He established the heavens, I was there; When He set a circle upon the face of the deep," 8.28. When He made firm the skies above, When the fountains of the deep showed their might," 8.29. When He gave to the sea His decree, That the waters should not transgress His commandment, When He appointed the foundations of the earth;" 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him," 8.31. Playing in His habitable earth, And my delights are with the sons of men." 9.1. Wisdom hath builded her house, she hath hewn out her seven pillars;" 9.2. She hath prepared her meat, she hath mingled her wine; she hath also furnished her table." 9.3. She hath sent forth her maidens, she calleth, upon the highest places of the city:" 9.4. ’Whoso is thoughtless, let him turn in hither’; as for him that lacketh understanding, she saith to him:" 9.5. 'Come, eat of my bread, and drink of the wine which I have mingled." 9.6. Forsake all thoughtlessness, and live; and walk in the way of understanding." 9.7. He that correcteth a scorner getteth to himself shame, and he that reproveth a wicked man, it becometh unto him a blot." 9.8. Reprove not a scorner, lest he hate thee; reprove a wise man, and he will love thee." 9.9. Give to a wise man, and he will be yet wiser; teach a righteous man, and he will increase in learning." 9.10. The fear of the LORD is the beginning of wisdom, and the knowledge of the All-holy is understanding." 9.11. For by me thy days shall be multiplied, and the years of thy life shall be increased." 9.12. If thou art wise, thou art wise for thyself; And if thou scornest, thou alone shalt bear it.’" 9.13. The woman Folly is riotous; She is thoughtless, and knoweth nothing." 9.14. And she sitteth at the door of her house, On a seat in the high places of the city," 9.15. To call to them that pass by, Who go right on their ways:" 9.16. ’Whoso is thoughtless, let him turn in hither’; And as for him that lacketh understanding, she saith to him:" 9.17. ’Stolen waters are sweet, And bread eaten in secret is pleasant.’" 9.18. But he knoweth not that the shades are there; that her guests are in the depths of the nether-world." 15.23. A man hath joy in the answer of his mouth; And a word in due season, how good is it!" 16.16. How much better is it to get wisdom than gold! Yea, to get understanding is rather to be chosen than silver." 23.31. Look not thou upon the wine when it is red, when it giveth its colour in the cup, When it glideth down smoothly;"
7. Hebrew Bible, Psalms, 8.7, 21.23, 23.1 (9th cent. BCE - 3rd cent. BCE)

8.7. תַּמְשִׁילֵהוּ בְּמַעֲשֵׂי יָדֶיךָ כֹּל שַׁתָּה תַחַת־רַגְלָיו׃ 23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 8.7. Thou hast made him to have dominion over the works of Thy hands; Thou hast put all things under His feet:" 23.1. A Psalm of David. The LORD is my shepherd; I shall not want."
8. Hebrew Bible, Isaiah, 11.5, 14.20-14.21, 28.16, 42.14, 45.1, 49.2, 49.15, 52.7, 54.1-54.5, 57.19, 59.17, 61.10, 62.4-62.5 (8th cent. BCE - 5th cent. BCE)

11.5. וְהָיָה צֶדֶק אֵזוֹר מָתְנָיו וְהָאֱמוּנָה אֵזוֹר חֲלָצָיו׃ 14.21. הָכִינוּ לְבָנָיו מַטְבֵּחַ בַּעֲוֺן אֲבוֹתָם בַּל־יָקֻמוּ וְיָרְשׁוּ אָרֶץ וּמָלְאוּ פְנֵי־תֵבֵל עָרִים׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 42.14. הֶחֱשֵׁיתִי מֵעוֹלָם אַחֲרִישׁ אֶתְאַפָּק כַּיּוֹלֵדָה אֶפְעֶה אֶשֹּׁם וְאֶשְׁאַף יָחַד׃ 45.1. הוֹי אֹמֵר לְאָב מַה־תּוֹלִיד וּלְאִשָּׁה מַה־תְּחִילִין׃ 45.1. כֹּה־אָמַר יְהוָה לִמְשִׁיחוֹ לְכוֹרֶשׁ אֲשֶׁר־הֶחֱזַקְתִּי בִימִינוֹ לְרַד־לְפָנָיו גּוֹיִם וּמָתְנֵי מְלָכִים אֲפַתֵּחַ לִפְתֹּחַ לְפָנָיו דְּלָתַיִם וּשְׁעָרִים לֹא יִסָּגֵרוּ׃ 49.2. עוֹד יֹאמְרוּ בְאָזְנַיִךְ בְּנֵי שִׁכֻּלָיִךְ צַר־לִי הַמָּקוֹם גְּשָׁה־לִּי וְאֵשֵׁבָה׃ 49.2. וַיָּשֶׂם פִּי כְּחֶרֶב חַדָּה בְּצֵל יָדוֹ הֶחְבִּיאָנִי וַיְשִׂימֵנִי לְחֵץ בָּרוּר בְּאַשְׁפָּתוֹ הִסְתִּירָנִי׃ 49.15. הֲתִשְׁכַּח אִשָּׁה עוּלָהּ מֵרַחֵם בֶּן־בִּטְנָהּ גַּם־אֵלֶּה תִשְׁכַּחְנָה וְאָנֹכִי לֹא אֶשְׁכָּחֵךְ׃ 52.7. מַה־נָּאווּ עַל־הֶהָרִים רַגְלֵי מְבַשֵּׂר מַשְׁמִיעַ שָׁלוֹם מְבַשֵּׂר טוֹב מַשְׁמִיעַ יְשׁוּעָה אֹמֵר לְצִיּוֹן מָלַךְ אֱלֹהָיִךְ׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.2. הַרְחִיבִי מְקוֹם אָהֳלֵךְ וִירִיעוֹת מִשְׁכְּנוֹתַיִךְ יַטּוּ אַל־תַּחְשֹׂכִי הַאֲרִיכִי מֵיתָרַיִךְ וִיתֵדֹתַיִךְ חַזֵּקִי׃ 54.3. כִּי־יָמִין וּשְׂמֹאול תִּפְרֹצִי וְזַרְעֵךְ גּוֹיִם יִירָשׁ וְעָרִים נְשַׁמּוֹת יוֹשִׁיבוּ׃ 54.4. אַל־תִּירְאִי כִּי־לֹא תֵבוֹשִׁי וְאַל־תִּכָּלְמִי כִּי לֹא תַחְפִּירִי כִּי בֹשֶׁת עֲלוּמַיִךְ תִּשְׁכָּחִי וְחֶרְפַּת אַלְמְנוּתַיִךְ לֹא תִזְכְּרִי־עוֹד׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 57.19. בּוֹרֵא נוב [נִיב] שְׂפָתָיִם שָׁלוֹם שָׁלוֹם לָרָחוֹק וְלַקָּרוֹב אָמַר יְהוָה וּרְפָאתִיו׃ 59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 62.4. לֹא־יֵאָמֵר לָךְ עוֹד עֲזוּבָה וּלְאַרְצֵךְ לֹא־יֵאָמֵר עוֹד שְׁמָמָה כִּי לָךְ יִקָּרֵא חֶפְצִי־בָהּ וּלְאַרְצֵךְ בְּעוּלָה כִּי־חָפֵץ יְהוָה בָּךְ וְאַרְצֵךְ תִּבָּעֵל׃ 62.5. כִּי־יִבְעַל בָּחוּר בְּתוּלָה יִבְעָלוּךְ בָּנָיִךְ וּמְשׂוֹשׂ חָתָן עַל־כַּלָּה יָשִׂישׂ עָלַיִךְ אֱלֹהָיִךְ׃ 11.5. And righteousness shall be the girdle of his loins, And faithfulness the girdle of his reins." 14.20. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, Thou hast slain thy people; the seed of evil-doers shall not be named for ever." 14.21. Prepare ye slaughter for his children For the iniquity of their fathers; That they rise not up, and possess the earth, And fill the face of the world with cities." 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 42.14. I have long time held My peace, I have been still, and refrained Myself; Now will I cry like a travailing woman, Gasping and panting at once." 45.1. Thus saith the LORD to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him, and to loose the loins of kings; to open the doors before him, and that the gates may not be shut:" 49.2. And He hath made my mouth like a sharp sword, In the shadow of His hand hath He hid me; And He hath made me a polished shaft, In His quiver hath He concealed me;" 49.15. Can a woman forget her sucking child, That she should not have compassion on the son of her womb? Yea, these may forget, Yet will not I forget thee." 52.7. How beautiful upon the mountains Are the feet of the messenger of good tidings, That announceth peace, the harbinger of good tidings, That announceth salvation; That saith unto Zion: ‘Thy God reigneth! ’" 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD." 54.2. Enlarge the place of thy tent, And let them stretch forth the curtains of thy habitations, spare not; Lengthen thy cords, and strengthen thy stakes." 54.3. For thou shalt spread abroad on the right hand and on the left; And thy seed shall possess the nations, And make the desolate cities to be inhabited." 54.4. Fear not, for thou shalt not be ashamed. Neither be thou confounded, for thou shalt not be put to shame; For thou shalt forget the shame of thy youth, And the reproach of thy widowhood shalt thou remember no more." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 57.19. Peace, peace, to him that is far off and to him that is near, Saith the LORD that createth the fruit of the lips; And I will heal him." 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak." 61.10. I will greatly rejoice in the LORD, My soul shall be joyful in my God; For He hath clothed me with the garments of salvation, He hath covered me with the robe of victory, As a bridegroom putteth on a priestly diadem, And as a bride adorneth herself with her jewels." 62.4. Thou shalt no more be termed Forsaken, Neither shall thy land any more be termed Desolate; But thou shalt be called, My delight is in her, And thy land, Espoused; For the LORD delighteth in thee, And thy land shall be espoused." 62.5. For as a young man espouseth a virgin, So shall thy sons espouse thee; And as the bridegroom rejoiceth over the bride, So shall thy God rejoice over thee."
9. Hebrew Bible, Haggai, a b c d\n0 "2.14" "2.14" "2 14" (6th cent. BCE - 5th cent. BCE)

10. Hebrew Bible, Zechariah, 8.16 (5th cent. BCE - 4th cent. BCE)

8.16. אֵלֶּה הַדְּבָרִים אֲשֶׁר תַּעֲשׂוּ דַּבְּרוּ אֱמֶת אִישׁ אֶת־רֵעֵהוּ אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם׃ 8.16. These are the things that ye shall do: Speak ye every man the truth with his neighbour; execute the judgment of truth and peace in your gates;"
11. Xenophon, On Household Management, 9.14 (5th cent. BCE - 4th cent. BCE)

9.14. When all this was done, Socrates , I told my wife that all these measures were futile, unless she saw to it herself that our arrangement was strictly adhered to in every detail. I explained that in well-ordered cities the citizens are not satisfied with passing good laws; they go further, and choose guardians of the laws, who act as overseers, commending the law-abiding and punishing law-breakers.
12. Anon., Testament of Naphtali, 8.8 (2nd cent. BCE - 2nd cent. CE)

8.8. For there is a season for a man to embrace his wife, And a season to abstain therefrom for his prayer.
13. Septuagint, 1 Maccabees, 5.16, 14.19 (2nd cent. BCE - 2nd cent. BCE)

5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 14.19. And these were read before the assembly in Jerusalem.
14. Septuagint, Ecclesiasticus (Siracides), 15.5, 21.17, 23.24, 31.28-31.29, 38.33, 39.10 (2nd cent. BCE - 2nd cent. BCE)

15.5. She will exalt him above his neighbors,and will open his mouth in the midst of the assembly. 21.17. The utterance of a sensible man will be sought in the assembly,and they will ponder his words in their minds. 31.28. Wine drunk in season and temperately is rejoicing of heart and gladness of soul. 31.29. Wine drunk to excess is bitterness of soul,with provocation and stumbling. 38.33. Yet they are not sought out for the council of the people,nor do they attain eminence in the public assembly. They do not sit in the judges seat,nor do they understand the sentence of judgment;they cannot expound discipline or judgment,and they are not found using proverbs.
15. Septuagint, Judith, 6.16 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
16. Septuagint, Wisdom of Solomon, 6.12, 6.14, 6.23, 7.1, 7.7, 7.28, 8.2-8.4, 8.9, 8.16, 8.18, 8.21, 9.4, 9.9 (2nd cent. BCE - 1st cent. BCE)

6.12. Wisdom is radiant and unfading,and she is easily discerned by those who love her,and is found by those who seek her. 6.14. He who rises early to seek her will have no difficulty,for he will find her sitting at his gates. 6.23. neither will I travel in the company of sickly envy,for envy does not associate with wisdom. 7.1. I also am mortal, like all men,a descendant of the first-formed child of earth;and in the womb of a mother I was molded into flesh 7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.28. for God loves nothing so much as the man who lives with wisdom. 8.2. I loved her and sought her from my youth,and I desired to take her for my bride,and I became enamored of her beauty. 8.3. She glorifies her noble birth by living with God,and the Lord of all loves her. 8.4. For she is an initiate in the knowledge of God,and an associate in his works. 8.9. Therefore I determined to take her to live with me,knowing that she would give me good counsel and encouragement in cares and grief. 8.16. When I enter my house, I shall find rest with her,for companionship with her has no bitterness,and life with her has no pain, but gladness and joy. 8.18. and in friendship with her, pure delight,and in the labors of her hands, unfailing wealth,and in the experience of her company, understanding,and renown in sharing her words,I went about seeking how to get her for myself. 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.4. give me the wisdom that sits by thy throne,and do not reject me from among thy servants. 9.9. With thee is wisdom, who knows thy works and was present when thou didst make the world,and who understand what is pleasing in thy sight and what is right according to thy commandments.
17. Philo of Alexandria, On The Special Laws, 2.225 (1st cent. BCE - 1st cent. CE)

2.225. For parents themselves are something between divine and human nature, partaking of both; of human nature, inasmuch as it is plain that they have been born and that they will die; and of divine nature, because they have engendered other beings, and have brought what did not exist into existence: for, in my opinion, what God is to the world, that parents are to their children; since, just as God gave existence to that which had no existence, they also, in imitation of his power, as far at least as they were able, make the race of mankind everlasting.XXXIX.
18. Philo of Alexandria, On The Life of Moses, 2.68-2.69 (1st cent. BCE - 1st cent. CE)

2.68. But, in the first place, before assuming that office, it was necessary for him to purify not only his soul but also his body, so that it should be connected with and defiled by no passion, but should be pure from everything which is of a mortal nature, from all meat and drink, and from all connection with women. 2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person.
19. Clement of Rome, 1 Clement, 1.3 (1st cent. CE - 1st cent. CE)

1.3. ἀπροσωπολήμπτως γὰρ πάντα ἐποιεῖτε καὶ ἐν τοῖς νομίμοις τοῦ θεοῦ ἐπορεύεσθε, ὑποτασσόμενοι τοῖς ἡγουμένοις ὑμῶν, καὶ τιμὴν τὴν καθήκουσαν ἀπονέμοντες τοῖς παῤ ὑμῖν πρεσβυτέροις: νέοις τε μέτρια καὶ σεμνὰ νοεῖν ἐπετρέπετε: γυναιξίν τε ἐν ἀμώμῳ καὶ σεμνῇ καὶ ἁγνῇ συνειδήσει πάντα ἐπιτελεῖν παρηγγέλλετε, στεργούσας καθηκόντως τοὺς ἄνδρας ἑαυτῶν: ἔν τε τῷ κανόνι τῆς ὑποταγῆς ὑπαρχούσας τὰ κατὰ τὸν οἶκον σεμνῶς οἰκουργεῖν ἐδιδάσκετε, πάνυ σωφρονούσας.
20. Clement of Rome, 2 Clement, 7.1, 14.1-14.3, 17.3, 19.1 (1st cent. CE - 1st cent. CE)

7.1. Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι. 14.1. Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης. ἐὰν δὲ μὴ ποιήσωμεν τὸ θέλημα Jer. 7, 11; Mt. 21, 13 κυρίου, ἐσόμεθα ἐκ τῆς γραφῆς τῆς λεγούσης: Ἐγενήθη ὁ οἶκός μου σπήλαιον λῃστῶν. ὥστε οὖν αἱρετισώμεθα ἀπὸ τῆς ἐκκλησίας τῆς ζωῆς εἶναι, ἵνα σωθῶμεν. 14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ. 14.3. ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε. 17.3. καὶ μὴ μόνον ἄρτι δοκῶμεν πιστεύειν καὶ προσέχειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, S adds "and have ceased from all." μνημονεύωμεν τῶν τοῦ κυρίου ἐνταλμάτων καὶ μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ πυκνότερον προσερχόμενοι πειρώμεθα προκόπτειν ἐν ταῖς ἐντολαῖς τοῦ κυρίον. ἵνα Rom. 12, 10; cf. Phil. 2, 3 πάντες τὸ αὐτὸ φρονοῦντες συνηγμένοι ὦμεν ἐπὶ Is. 66, 16 τὴν ζωήν: 19.1. Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, μετὰ τὸν θεὸν τῆς ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν εἰς τὸ προσέχειν τοῖς γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν. μισθὸν γὰρ αἰτῶ ὑμᾶς τὸ μετανοῆσαι ἐξ ὅλης καρδίας, σωτηρίαν ἑαυτοῖς καὶ ζωὴν διδόντας. τοῦτο γὰρ ποιήσαντες σκοπὸν πᾶσιν τοῖς νέοις θήσομεν, τοῖς βουλομένοις περὶ τὴν εὐσέβειαν καὶ τὴν χρηστότητα τοῦ θεοῦ φιλοπονεῖν.
21. Ignatius, To Polycarp, 5.1 (1st cent. CE - 2nd cent. CE)

5.1. Flee evil arts, or rather hold thou discourse about these. Tell my sisters to love the Lord and to be content with their husbands in flesh and in spirit. In like manner also charge my brothers in the name of Jesus Christ to love their wives, as the Lord loved the Church. 5.1. But certain persons ignorantly deny Him, or rather have been denied by Him, being advocates of death rather than of the truth; and they have not been persuaded by the prophecies nor by the law of Moses, nay nor even to this very hour by the Gospel, nor by the sufferings of each of us severally;
22. Musonius Rufus, Fragments, None (1st cent. CE - 1st cent. CE)

23. New Testament, 1 John, 2.18, 3.16 (1st cent. CE - 1st cent. CE)

2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers.
24. New Testament, 1 Peter, 2.18-2.19, 3.1-3.7 (1st cent. CE - 1st cent. CE)

2.18. Servants, be in subjection to your masters with all fear; not only to the good and gentle, but also to the wicked. 2.19. For it is commendable if someone endures pain, suffering unjustly, because of conscience toward God. 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4. but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious. 3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered.
25. New Testament, 1 Corinthians, 1.2, 1.10, 1.16, 4.16-4.17, 6.11, 6.15-6.16, 7.4, 7.6-7.40, 8.11, 9.14, 9.24-9.27, 10.32, 11.2-11.16, 11.18, 11.21-11.22, 12.13, 12.26-12.28, 14.3-14.5, 14.12, 14.15, 14.23-14.26, 14.33-14.35, 15.3, 15.9, 16.1, 16.15, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 7.4. The wifedoesn't have authority over her own body, but the husband. Likewisealso the husband doesn't have authority over his own body, but thewife. 7.6. But this I say by way of concession, not of commandment. 7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 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. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.27. Are you bound to a wife? Don't seek to be freed. Are you freefrom a wife? Don't seek a wife. 7.28. But if you marry, you have notsinned. If a virgin marries, she has not sinned. Yet such will haveoppression in the flesh, and I want to spare you. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.30. and those who weep,as though they didn't weep; and those who rejoice, as though theydidn't rejoice; and those who buy, as though they didn't possess; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 7.36. But if any man thinks that he is behavinginappropriately toward his virgin, if she is past the flower of herage, and if need so requires, let him do what he desires. He doesn'tsin. Let them marry. 7.37. But he who stands steadfast in his heart,having no necessity, but has power over his own heart, to keep his ownvirgin, does well. 7.38. So then both he who gives his own virgin inmarriage does well, and he who doesn't give her in marriage doesbetter. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 9.24. Don't youknow that those who run in a race all run, but one receives the prize?Run like that, that you may win. 9.25. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible. 9.26. I therefore run likethat, as not uncertainly. I fight like that, as not beating the air 9.27. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.13. 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. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.15. What is it then? I will pray with the spirit, and I willpray with the understanding also. I will sing with the spirit, and Iwill sing with the understanding also. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
26. New Testament, 1 Thessalonians, 1.1, 2.7, 2.14, 4.9, 4.13-4.18, 5.1, 5.10 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 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. 4.18. Therefore comfort one another with these words. 5.1. But concerning the times and the seasons, brothers, you have no need that anything be written to you. 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
27. New Testament, 1 Timothy, 1.9-1.10, 2.6, 2.8-2.14, 3.1-3.5, 3.9, 3.11-3.12, 3.15-3.16, 5.1-5.6, 6.3-6.5 (1st cent. CE - 1st cent. CE)

1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 2.6. who gave himself as a ransom for all; the testimony in its own times; 2.8. I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. 2.9. In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; 2.10. but (which becomes women professing godliness) with good works. 2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.9. holding the mystery of the faith in a pure conscience. 3.11. Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things. 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth. 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. 5.1. Don't rebuke an older man, but exhort him as a father; the younger men as brothers; 5.2. the elder women as mothers; the younger as sisters, in all purity. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 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.
28. New Testament, 2 Corinthians, 1.1, 2.8, 2.14-2.16, 5.14-5.15, 8.1, 8.18-8.19, 8.23-8.24, 10.1, 11.2, 11.8, 11.14, 11.28 (1st cent. CE - 1st cent. CE)

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

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you
30. New Testament, 2 Timothy, 1.1, 4.1, 4.7, 4.19 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Jesus Christ through the will of God, according to the promise of the life which is in Christ Jesus 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: 4.7. I have fought the good fight. I have finished the course. I have kept the faith. 4.19. Greet Prisca and Aquila, and the house of Onesiphorus.
31. New Testament, Acts, 5.11, 7.38, 8.1, 8.3, 10.24, 10.44-10.48, 11.22, 11.26, 12.1, 12.5, 13.1, 14.23, 15.3-15.4, 15.22, 16.14-16.15, 16.31-16.34, 18.8, 19.32, 19.39-19.40, 20.17, 20.28 (1st cent. CE - 2nd cent. CE)

5.11. Great fear came on the whole assembly, and on all who heard these things. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 10.24. On the next day they entered into Caesarea. Cornelius was waiting for them, having called together his relatives and his near friends. 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood.
32. New Testament, Apocalypse, 1.4, 1.20, 2.1, 2.7-2.8, 2.11, 2.17, 2.23, 3.1, 3.6, 3.14, 14.3-14.4, 19.7-19.9, 21.2, 21.9-21.11 (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; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 14.3. They sing a new song before the throne, and before the four living creatures and the elders. No one could learn the song except the one hundred forty-four thousand, those who had been redeemed out of the earth. 14.4. These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. 19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God. 21.2. I saw the holy city, New Jerusalem, coming down out of heaven from God, made ready like a bride adorned for her husband. 21.9. One of the seven angels who had the seven bowls, who were laden with the seven last plagues came, and he spoke with me, saying, "Come here. I will show you the wife, the Lamb's bride. 21.10. He carried me away in the Spirit to a great and high mountain, and showed me the holy city, Jerusalem, coming down out of heaven from God 21.11. having the glory of God. Her light was like a most precious stone, as if it was a jasper stone, clear as crystal;
33. New Testament, James, 2.8, 2.18-2.25, 3.1, 3.6, 5.14 (1st cent. CE - 1st cent. CE)

2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 3.1. Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. 3.6. And the tongue is a fire. The world of iniquity among our members is the tongue, which defiles the whole body, and sets on fire the course of nature, and is set on fire by Gehenna. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
34. New Testament, Philemon, 16 (1st cent. CE - 1st cent. CE)

35. New Testament, Colossians, 1.6, 1.10, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.22, 1.24, 2.19, 3.11, 3.18, 3.18-4.1, 4.15, 4.16 (1st cent. CE - 1st cent. CE)

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;
36. New Testament, Ephesians, 1.1, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 4, 4.1, 4.1-6.20, 4.2, 4.3, 4.4, 4.5, 4.6, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.22, 4.23, 4.24, 4.25, 4.30, 4.32, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.21-6.9, 5.22, 5.23, 5.24, 5.26, 5.27, 5.28, 5.29, 5.30, 5.31, 5.32, 5.33, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 6.24 (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:
37. New Testament, Galatians, 1.2, 1.4, 1.13, 1.22, 2.1-2.10, 2.20-2.21, 3.28, 5.5-5.6, 5.13-5.14 (1st cent. CE - 1st cent. CE)

1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 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. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself.
38. New Testament, Hebrews, 1.3, 2.12, 4.15, 7.19, 7.26-7.27, 9.7, 9.9-9.10, 9.14, 9.24, 12.23 (1st cent. CE - 1st cent. CE)

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 7.19. (for the law made nothing perfect), and a bringing in thereupon of a better hope, through which we draw near to God. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect
39. New Testament, Philippians, 2.5-2.11, 3.6-3.12, 4.15, 4.18 (1st cent. CE - 1st cent. CE)

2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
40. New Testament, Romans, 5.6-5.10, 6.3-6.7, 6.11, 8.3, 8.13, 8.32, 12.1-12.2, 12.5, 13.9, 14.15, 15.30, 16.1, 16.4-16.5, 16.10-16.11, 16.16-16.17, 16.23 (1st cent. CE - 1st cent. CE)

5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 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. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 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. 6.7. For he who has died has been freed from sin. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 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; 8.13. 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. 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 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. 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.5. so we, who are many, are one body in Christ, and individually members one of another. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 16.17. Now I beg you, brothers, look out for those who are causing the divisions and occasions of stumbling, contrary to the doctrine which you learned, and turn away from them. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
41. New Testament, Titus, 1.6-1.9, 2.1-2.10, 2.14 (1st cent. CE - 1st cent. CE)

1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 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. 2.14. 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.
42. New Testament, John, 1.9, 10.15-10.18, 15.3, 15.12-15.13, 17.17 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 10.15. even as the Father knows me, and I know the Father. I lay down my life for the sheep. 10.16. I have other sheep, which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. 10.17. Therefore the Father loves me, because I lay down my life, that I may take it again. 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father. 15.3. You are already pruned clean because of the word which I have spoken to you. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.13. Greater love has no one than this, that someone lay down his life for his friends. 17.17. Sanctify them in your truth. Your word is truth.
43. New Testament, Luke, 5.32-5.35 (1st cent. CE - 1st cent. CE)

5.32. I have not come to call the righteous, but sinners to repentance. 5.33. They said to him, "Why do John's disciples often fast and pray, likewise also the disciples of the Pharisees, but yours eat and drink? 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.35. But the days will come when the bridegroom will be taken away from them. Then they will fast in those days.
44. New Testament, Mark, 2.17-2.20, 10.42-10.45, 13.14 (1st cent. CE - 1st cent. CE)

2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 10.42. Jesus summoned them, and said to them, "You know that they who are recognized as rulers over the Gentiles lord it over them, and their great ones exercise authority over them. 10.43. But it shall not be so among you, but whoever wants to become great among you shall be your servant. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains
45. New Testament, Matthew, 5.14, 9.13-9.15, 13.29-13.30, 13.36-13.39, 13.47-13.50, 16.18, 18.17, 19.4-19.6, 19.19, 20.28, 22.1-22.14, 22.39, 24.15, 25.1-25.13, 25.32-25.46 (1st cent. CE - 1st cent. CE)

5.14. You are the light of the world. A city located on a hill can't be hidden. 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 9.14. Then John's disciples came to him, saying, "Why do we and the Pharisees fast often, but your disciples don't fast? 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 13.29. But he said, 'No, lest perhaps while you gather up the darnel, you root up the wheat with them. 13.30. Let both grow together until the harvest, and in the harvest time I will tell the reapers, "First, gather up the darnel, and bind them in bundles to burn them; but gather the wheat into my barn."' 13.36. Then Jesus sent the multitudes away, and went into the house. His disciples came to him, saying, "Explain to us the parable of the darnel of the field. 13.37. He answered them, "He who sows the good seed is the Son of Man 13.38. the field is the world; and the good seed, these are the sons of the kingdom; and the darnel are the sons of the evil one. 13.39. The enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. 13.47. Again, the Kingdom of Heaven is like a dragnet, that was cast into the sea, and gathered some fish of every kind 13.48. which, when it was filled, they drew up on the beach. They sat down, and gathered the good into containers, but the bad they threw away. 13.49. So will it be in the end of the world. The angels will come forth, and separate the wicked from among the righteous 13.50. and will cast them into the furnace of fire. There will be the weeping and the gnashing of teeth. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand) 25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 25.13. Watch therefore, for you don't know the day nor the hour in which the Son of Man is coming. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life.
46. Seneca The Younger, De Clementia, 1.3.3-1.3.4 (1st cent. CE - 1st cent. CE)

47. Apuleius, The Golden Ass, 2.12 (2nd cent. CE - 2nd cent. CE)

48. Clement of Alexandria, Christ The Educator, 3.11-3.12 (2nd cent. CE - 3rd cent. CE)

49. Clement of Alexandria, Exhortation To The Greeks, 2.15.3 (2nd cent. CE - 3rd cent. CE)

50. Clement of Alexandria, Miscellanies, 4.8.58 (2nd cent. CE - 3rd cent. CE)

51. Hermas, Mandates, 10.2.1 (2nd cent. CE - 2nd cent. CE)

52. Hermas, Similitudes, 9.13.5, 9.13.7, 9.18.4 (2nd cent. CE - 2nd cent. CE)

53. Hermas, Visions, 1.1-1.2, 2.4.1, 3.9.1, 3.9.7, 3.9.10, 3.11-3.13 (2nd cent. CE - 2nd cent. CE)

54. Irenaeus, Refutation of All Heresies, 1.21.2 (2nd cent. CE - 3rd cent. CE)

55. Tertullian, Against Marcion, 5.18.8 (2nd cent. CE - 3rd cent. CE)

56. Augustine, The City of God, 14.7, 14.21-14.24 (4th cent. CE - 5th cent. CE)

14.21. Far be it, then, from us to suppose that our first parents in Paradise felt that lust which caused them afterwards to blush and hide their nakedness, or that by its means they should have fulfilled the benediction of God, Increase and multiply and replenish the earth; Genesis 1:28 for it was after sin that lust began. It was after sin that our nature, having lost the power it had over the whole body, but not having lost all shame, perceived, noticed, blushed at, and covered it. But that blessing upon marriage, which encouraged them to increase and multiply and replenish the earth, though it continued even after they had sinned, was yet given before they sinned, in order that the procreation of children might be recognized as part of the glory of marriage, and not of the punishment of sin. But now, men being ignorant of the blessedness of Paradise, suppose that children could not have been begotten there in any other way than they know them to be begotten now, i.e., by lust, at which even honorable marriage blushes; some not simply rejecting, but sceptically deriding the divine Scriptures, in which we read that our first parents, after they sinned, were ashamed of their nakedness, and covered it; while others, though they accept and honor Scripture, yet conceive that this expression, Increase and multiply, refers not to carnal fecundity, because a similar expression is used of the soul in the words, You will multiply me with strength in my soul; and so, too, in the words which follow in Genesis, And replenish the earth, and subdue it, they understand by the earth the body which the soul fills with its presence, and which it rules over when it is multiplied in strength. And they hold that children could no more then than now be begotten without lust, which, after sin, was kindled, observed, blushed for, and covered; and even that children would not have been born in Paradise, but only outside of it, as in fact it turned out. For it was after they were expelled from it that they came together to beget children, and begot them. 14.22. But we, for our part, have no manner of doubt that to increase and multiply and replenish the earth in virtue of the blessing of God, is a gift of marriage as God instituted it from the beginning before man sinned, when He created them male and female - in other words, two sexes manifestly distinct. And it was this work of God on which His blessing was pronounced. For no sooner had Scripture said, Male and female created He them, Genesis 1:27-28 than it immediately continues, And God blessed them, and God said to them, Increase, and multiply, and replenish the earth, and subdue it, etc. And though all these things may not unsuitably be interpreted in a spiritual sense, yet male and female cannot be understood of two things in one man, as if there were in him one thing which rules, another which is ruled; but it is quite clear that they were created male and female, with bodies of different sexes, for the very purpose of begetting offspring, and so increasing, multiplying, and replenishing the earth; and it is great folly to oppose so plain a fact. It was not of the spirit which commands and the body which obeys, nor of the rational soul which rules and the irrational desire which is ruled, nor of the contemplative virtue which is supreme and the active which is subject, nor of the understanding of the mind and the sense of the body, but plainly of the matrimonial union by which the sexes are mutually bound together, that our Lord, when asked whether it were lawful for any cause to put away one's wife (for on account of the hardness of the hearts of the Israelites Moses permitted a bill of divorcement to be given), answered and said, Have you not read that He which made them at the beginning made them male and female, and said, For this cause shall a man leave father and mother, and shall cleave to his wife, and they two shall be one flesh? Wherefore they are no more two, but one flesh. What, therefore, God has joined together, let not man put asunder. Matthew 19:4-5 It is certain, then, that from the first men were created, as we see and know them to be now, of two sexes, male and female, and that they are called one, either on account of the matrimonial union, or on account of the origin of the woman, who was created from the side of the man. And it is by this original example, which God Himself instituted, that the apostle admonishes all husbands to love their own wives in particular. Ephesians 5:25 14.23. But he who says that there should have been neither copulation nor generation but for sin, virtually says that man's sin was necessary to complete the number of the saints. For if these two by not sinning should have continued to live alone, because, as is supposed, they could not have begotten children had they not sinned, then certainly sin was necessary in order that there might be not only two but many righteous men. And if this cannot be maintained without absurdity, we must rather believe that the number of the saints fit to complete this most blessed city would have been as great though no one had sinned, as it is now that the grace of God gathers its citizens out of the multitude of sinners, so long as the children of this world generate and are generated. Luke 20:34 And therefore that marriage, worthy of the happiness of Paradise, should have had desirable fruit without the shame of lust, had there been no sin. But how that could be, there is now no example to teach us. Nevertheless, it ought not to seem incredible that one member might serve the will without lust then, since so many serve it now. Do we now move our feet and hands when we will to do the things we would by means of these members? Do we meet with no resistance in them, but perceive that they are ready servants of the will, both in our own case and in that of others, and especially of artisans employed in mechanical operations, by which the weakness and clumsiness of nature become, through industrious exercise, wonderfully dexterous? And shall we not believe that, like as all those members obediently serve the will, so also should the members have discharged the function of generation, though lust, the award of disobedience, had been awanting? Did not Cicero, in discussing the difference of governments in his De Republica, adopt a simile from human nature, and say that we command our bodily members as children, they are so obedient; but that the vicious parts of the soul must be treated as slaves, and be coerced with a more stringent authority? And no doubt, in the order of nature, the soul is more excellent than the body; and yet the soul commands the body more easily than itself. Nevertheless this lust, of which we at present speak, is the more shameful on this account, because the soul is therein neither master of itself, so as not to lust at all, nor of the body, so as to keep the members under the control of the will; for if they were thus ruled, there should be no shame. But now the soul is ashamed that the body, which by nature is inferior and subject to it, should resist its authority. For in the resistance experienced by the soul in the other emotions there is less shame, because the resistance is from itself, and thus, when it is conquered by itself, itself is the conqueror, although the conquest is inordinate and vicious, because accomplished by those parts of the soul which ought to be subject to reason, yet, being accomplished by its own parts and energies, the conquest is, as I say, its own. For when the soul conquers itself to a due subordination, so that its unreasonable motions are controlled by reason, while it again is subject to God, this is a conquest virtuous and praiseworthy. Yet there is less shame when the soul is resisted by its own vicious parts than when its will and order are resisted by the body, which is distinct from and inferior to it, and dependent on it for life itself. But so long as the will retains under its authority the other members, without which the members excited by lust to resist the will cannot accomplish what they seek, chastity is preserved, and the delight of sin foregone. And certainly, had not culpable disobedience been visited with penal disobedience, the marriage of Paradise should have been ignorant of this struggle and rebellion, this quarrel between will and lust, that the will may be satisfied and lust restrained, but those members, like all the rest, should have obeyed the will. The field of generation should have been sown by the organ created for this purpose, as the earth is sown by the hand. And whereas now, as we essay to investigate this subject more exactly, modesty hinders us, and compels us to ask pardon of chaste ears, there would have been no cause to do so, but we could have discoursed freely, and without fear of seeming obscene, upon all those points which occur to one who meditates on the subject. There would not have been even words which could be called obscene, but all that might be said of these members would have been as pure as what is said of the other parts of the body. Whoever, then, comes to the perusal of these pages with unchaste mind, let him blame his disposition, not his nature; let him brand the actings of his own impurity, not the words which necessity forces us to use, and for which every pure and pious reader or hearer will very readily pardon me, while I expose the folly of that scepticism which argues solely on the ground of its own experience, and has no faith in anything beyond. He who is not scandalized at the apostle's censure of the horrible wickedness of the women who changed the natural use into that which is against nature, Romans 1:26 will read all this without being shocked, especially as we are not, like Paul, citing and censuring a damnable uncleanness, but are explaining, so far as we can, human generation, while with Paul we avoid all obscenity of language. 14.24. The man, then, would have sown the seed, and the woman received it, as need required, the generative organs being moved by the will, not excited by lust. For we move at will not only those members which are furnished with joints of solid bone, as the hands, feet, and fingers, but we move also at will those which are composed of slack and soft nerves: we can put them in motion, or stretch them out, or bend and twist them, or contract and stiffen them, as we do with the muscles of the mouth and face. The lungs, which are the very tenderest of the viscera except the brain, and are therefore carefully sheltered in the cavity of the chest, yet for all purposes of inhaling and exhaling the breath, and of uttering and modulating the voice, are obedient to the will when we breathe, exhale, speak, shout, or sing, just as the bellows obey the smith or the organist. I will not press the fact that some animals have a natural power to move a single spot of the skin with which their whole body is covered, if they have felt on it anything they wish to drive off - a power so great, that by this shivering tremor of the skin they can not only shake off flies that have settled on them, but even spears that have fixed in their flesh. Man, it is true, has not this power; but is this any reason for supposing that God could not give it to such creatures as He wished to possess it? And therefore man himself also might very well have enjoyed absolute power over his members had he not forfeited it by his disobedience; for it was not difficult for God to form him so that what is now moved in his body only by lust should have been moved only at will. We know, too, that some men are differently constituted from others, and have some rare and remarkable faculty of doing with their body what other men can by no effort do, and, indeed, scarcely believe when they hear of others doing. There are persons who can move their ears, either one at a time, or both together. There are some who, without moving the head, can bring the hair down upon the forehead, and move the whole scalp backwards and forwards at pleasure. Some, by lightly pressing their stomach, bring up an incredible quantity and variety of things they have swallowed, and produce whatever they please, quite whole, as if out of a bag. Some so accurately mimic the voices of birds and beasts and other men, that, unless they are seen, the difference cannot be told. Some have such command of their bowels, that they can break wind continuously at pleasure, so as to produce the effect of singing. I myself have known a man who was accustomed to sweat whenever he wished. It is well known that some weep when they please, and shed a flood of tears. But far more incredible is that which some of our brethren saw quite recently. There was a presbyter called Restitutus, in the parish of the Calamensian Church, who, as often as he pleased (and he was asked to do this by those who desired to witness so remarkable a phenomenon), on some one imitating the wailings of mourners, became so insensible, and lay in a state so like death, that not only had he no feeling when they pinched and pricked him, but even when fire was applied to him, and he was burned by it, he had no sense of pain except afterwards from the wound. And that his body remained motionless, not by reason of his self-command, but because he was insensible, was proved by the fact that he breathed no more than a dead man; and yet he said that, when any one spoke with more than ordinary distinctness, he heard the voice, but as if it were a long way off. Seeing, then, that even in this mortal and miserable life the body serves some men by many remarkable movements and moods beyond the ordinary course of nature, what reason is there for doubting that, before man was involved by his sin in this weak and corruptible condition, his members might have served his will for the propagation of offspring without lust? Man has been given over to himself because he abandoned God, while he sought to be self-satisfying; and disobeying God, he could not obey even himself. Hence it is that he is involved in the obvious misery of being unable to live as he wishes. For if he lived as he wished, he would think himself blessed; but he could not be so if he lived wickedly.
57. Gregory of Nyssa, Life of Makrina, 25, 22 (4th cent. CE - 4th cent. CE)

58. Anon., Ascension of Isaiah, 3.25



Subjects of this text:

subject book bibliographic info
adam Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
adoption deSilva, Ephesians (2022) 269
akiva Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
alienation, language of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
allegory/allegorical reading Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
allegory Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
analogy (ἀναλογία), and invention James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 203
angels, justification by Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 258, 299
apolytrosis Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
apostolic fathers, generally Esler, The Early Christian World (2000) 512, 523
apostolikon, marcions Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268, 269
apostolus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
appropriateness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 203
arriano, and donatists Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
arriano, gesta collationis carthaginensis Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
artemis, goddess and cult, birth Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 246
asceticism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268
atef crown Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
attis cult Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
auctoritas Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
audience, internal Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
authors relationship with audience, theological questions deSilva, Ephesians (2022) 24, 26, 289, 290
baptism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 383; deSilva, Ephesians (2022) 103, 285, 286
berakah deSilva, Ephesians (2022) 189
blessing Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63, 247
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
body Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
brautmystik' Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
celibacy, celibate Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 392
celibacy Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
chaldaeans Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
christ, as god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
christ, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
christ, as subordinate Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
christ, jesus, death of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 214
christians, christianity Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
christology Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
church, as one body in christ deSilva, Ephesians (2022) 103, 269, 286, 287, 288
church, local vs. global deSilva, Ephesians (2022) 26, 103
church, purity or virginity of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
church Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 299, 371, 375, 376, 383, 392; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
church (ejkklhsiva), as a woman Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 168, 207
church (ejkklhsiva) Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
clement, second, date and place of composition Esler, The Early Christian World (2000) 512
clement, second, sections Esler, The Early Christian World (2000) 512
clement, second Esler, The Early Christian World (2000) 512
codes, family, sexuality, effeminacy Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
codes, family, sexuality, masculinity/feminity Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
conversionist tendencies deSilva, Ephesians (2022) 267, 268
covenant Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 247
creation, creator Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
criteria, conceptual coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245, 247
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, 247
criteria, verbal coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
crucifixion Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
darkness deSilva, Ephesians (2022) 268
death, death to life, or dying to, of christ Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
death Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
determinism deSilva, Ephesians (2022) 269
dibelius, martin Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
diophanes the chaldaean Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
dominus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
donatism, african theology Esler, The Early Christian World (2000) 966
donatism, donatist theology Esler, The Early Christian World (2000) 966
donatism Esler, The Early Christian World (2000) 966
donatists, augustine on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
donatists, conference of carthage (411) Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
double crown Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
drunkenness deSilva, Ephesians (2022) 265, 269
dying with christ deSilva, Ephesians (2022) 24, 248
ephesians, addressees/recipients Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
ephesians, author/authorship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63, 245, 246, 269
ephesians, christology Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 247
ephesians, circular letter Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
ephesians, dependancy on colossians Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 246
ephesians, ecclesiology Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 247
ephesians, eulogy Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
ephesians, hapax legomena Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245, 269
ephesians, introductory questions Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
ephesians, letter to the Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
ephesians, purpose Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
ephesians (letter), literary relationship with gospel of john Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181, 183
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
epistolary analysis deSilva, Ephesians (2022) 189
epithet Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 246
eroticism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 258
eschatological expectation deSilva, Ephesians (2022) 24
eulogy Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
eve Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
event Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
exemplum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
family, divinity as father Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
family, household Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
family Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
female, women Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
first-person narration Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
flesh Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
flesh (as negative force) deSilva, Ephesians (2022) 24, 274
forgiveness, among believers deSilva, Ephesians (2022) 267, 274, 280
forgiveness Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
formation of christian ethos deSilva, Ephesians (2022) 189, 264, 279, 280
fruit/fruitless Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 247
gender Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 392
genre and structure deSilva, Ephesians (2022) 189, 265, 266, 267
gentiles/gentile Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
gentiles Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181
gentleness deSilva, Ephesians (2022) 274
glory, of learning, destined for poor man from madauros Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
gnosticism, gnosis Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
god, identification of deSilva, Ephesians (2022) 268, 269
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
gospel Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
gospel of john, vis-à-vis pauline tradition Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181
gospel of john Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181, 183
grace, response to deSilva, Ephesians (2022) 189, 272, 273
gratitude deSilva, Ephesians (2022) 189, 273, 293
head, christ as deSilva, Ephesians (2022) 103, 282, 288, 289
head deSilva, Ephesians (2022) 281, 282
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
holy spirit Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132; deSilva, Ephesians (2022) 270, 271
honor and dishonor deSilva, Ephesians (2022) 283, 293
household Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 375, 376
household codes Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 168; deSilva, Ephesians (2022) 274, 275
household relations, and mutual submission deSilva, Ephesians (2022) 266, 279, 280, 281, 282, 283, 284, 285
household relations, children and parents deSilva, Ephesians (2022) 293
household relations, wives and husbands deSilva, Ephesians (2022) 276, 277, 279, 280, 281, 282, 283, 284, 285, 286, 287, 288, 289, 290, 291, 292, 293
humility deSilva, Ephesians (2022) 273, 274, 288
husband Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
identity, (in)group identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
identity, jewish Esler, The Early Christian World (2000) 190
identity, social identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
impurity, in christ, deSilva, Ephesians (2022) 103
increase and multiply command Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
inheritance deSilva, Ephesians (2022) 269
initiation, needed, pledged to rites of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
initiation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 269
interpretation words Alikin, The Earliest History of the Christian Gathering (2009) 116
intertextuality, between ephesians and gospel of john Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181, 183
invention (εὕρεσις, inventio), of words James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 203
irrationality Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
israel Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63; deSilva, Ephesians (2022) 283
jesus, and ass-man legend, church as bride of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
jesus, atoning/reconciling death of deSilva, Ephesians (2022) 248
jesus, return of deSilva, Ephesians (2022) 24
jesus Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
jesus christ Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
jewish scriptures Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 26
jews Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181
jews and gentiles, in the church deSilva, Ephesians (2022) 269
jews and gentiles, reconciliation of deSilva, Ephesians (2022) 269
judaism and christianity Keener, First-Second Corinthians (2005) 62
judgment deSilva, Ephesians (2022) 267
justification, in the vineyard parable Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
justification, through angels Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
lamb Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
law, biblical Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 269
learning, glory of, destined for poor man from madauros Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
light deSilva, Ephesians (2022) 267, 268
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
lords supper Alikin, The Earliest History of the Christian Gathering (2009) 116
love, charity Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
love Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 269; Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 258, 372, 376; deSilva, Ephesians (2022) 248, 267, 284, 285, 286, 287, 288, 289
luxury, attitude towards Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
madauros, man from, sent to one of pastophori Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
male, men Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 299, 372, 375, 383
marriage, in new testament Esler, The Early Christian World (2000) 412
marriage, renunciation of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
marriage Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245, 246, 269; Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
masculine, masculinity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 383
military imagery deSilva, Ephesians (2022) 189
mind Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
mirror motif Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
mithras cult Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
money, needed for initiation, indicated by isis, scarcity of, a hindrance Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
mosaic revelation at sinai Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
musonius rufus Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
mysteries, divine, throngs initiated into, to be prepared for poor man from madauros Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
mystery, mysteries deSilva, Ephesians (2022) 267, 268, 269, 287, 288
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
mystery (of christ) Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 269
nature Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
new person deSilva, Ephesians (2022) 265, 269, 283, 286
new testament Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
old person deSilva, Ephesians (2022) 264, 268
osiris, mysteries of, to be prepared for poor man of ma-dauros Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
osiris hydreios Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
parable James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 203
passions deSilva, Ephesians (2022) 277
pastoral epistles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
patience deSilva, Ephesians (2022) 274
patriarchal, patriarchy Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 375
patriarchy deSilva, Ephesians (2022) 283, 284, 285, 290, 291, 292
paul, attitudes to women Esler, The Early Christian World (2000) 190
paul, missionary activity Esler, The Early Christian World (2000) 190
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
paul, prayers of deSilva, Ephesians (2022) 103
paul, situation of deSilva, Ephesians (2022) 189
paul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268, 269; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
pauline corpus Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
petilian the donatist Esler, The Early Christian World (2000) 966
petrus Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
pledged, to isis, by favour that could not be repaid, to rites of initiation Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
plutarch Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
pollution, impurity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 299
poverty, hard pressure of, not to be regretted Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
prayer, macrina deathbed Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
prayer Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
privilege Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63, 247
procreation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268
prostitute, prostitution Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 299
prototypicality Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
psalms Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
rabbinic literature xiii, xvi Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
reciprocity deSilva, Ephesians (2022) 189, 293
reconciliation, ethnic deSilva, Ephesians (2022) 189
reconciliation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
redemption Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63
reference, allusion Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 26, 247, 269
reference, paraphrase Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 26, 247
reference, quotation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 26
remission of sins Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
righteousness deSilva, Ephesians (2022) 26, 264
rising with christ deSilva, Ephesians (2022) 24
rites, sacred, pledge to service in, pledged to Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 334
roles, sexual/social Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 372
rome, cultural tradition Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
sacred texts Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
sacrifice, sacrificial Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 372, 376
salvation, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
salvation Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 63; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448; deSilva, Ephesians (2022) 24
sanctification Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
second baptism Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 908
sex, sexuality Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
sexual differentiation Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
sexuality, new testament perspectives Esler, The Early Christian World (2000) 412
sexuality Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207; Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
shepherd of hermas, use of ephesians Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 112
shiur koma Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
simile Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 383
sin, donatists on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 214
sin, sinfulness, in the vineyard parable Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
sin, sins deSilva, Ephesians (2022) 24, 189, 264, 269
slaves, slavery Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 372, 376, 392
sojourning Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
song of songs Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
soteriology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
soul Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
speech deSilva, Ephesians (2022) 264, 271, 272, 273
spirit, holy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
spiritual, spirituality Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 392
st. paul Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
suffering Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 70
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 392
temple, in ephesians Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 183
temple, jerusalem deSilva, Ephesians (2022) 248, 272
temple (figuratively) Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 132
textual variants deSilva, Ephesians (2022) 266, 272, 287
thanatos, of macrina Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 216
thanksgiving deSilva, Ephesians (2022) 266, 271, 273
transformation deSilva, Ephesians (2022) 264, 268
truth deSilva, Ephesians (2022) 264
unity deSilva, Ephesians (2022) 189
universality of the church Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 181
vice Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 448
vineyard, parable of the Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 158
virginity Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 268
virtue Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 171
visions Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81
walking (idiom) deSilva, Ephesians (2022) 189, 267
wedding Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 371, 392
wine Alikin, The Earliest History of the Christian Gathering (2009) 116
wisdom Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598; deSilva, Ephesians (2022) 267, 268
wisdom (female) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 258
women, and christianity Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 168, 207
women Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 207
works, evil deSilva, Ephesians (2022) 264
works deSilva, Ephesians (2022) 26
world-view Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 245, 247
worship, early christian deSilva, Ephesians (2022) 271, 272
wrath, of god deSilva, Ephesians (2022) 264, 267, 269
yhwh, yahweh Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 258, 299
youth, description of angel Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 598
− in christian context Rüpke and Woolf, Religious Dimensions of the Self in the Second Century CE (2013) 81