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Tiresias: The Ancient Mediterranean Religions Source Database



8250
New Testament, Galatians, 1.17


οὐδὲ ἀνῆλθον εἰς Ἰεροσόλυμα πρὸς τοὺς πρὸ ἐμοῦ ἀποστόλους, ἀλλὰ ἀπῆλθον εἰς Ἀραβίαν, καὶ πάλιν ὑπέστρεψα εἰς Δαμασκόν.nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus.


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

31 results
1. Hebrew Bible, Deuteronomy, 32.42 (9th cent. BCE - 3rd cent. BCE)

32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’"
2. Hebrew Bible, Genesis, 12.7, 17.1, 18.1 (9th cent. BCE - 3rd cent. BCE)

12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 18.1. וַיֹּאמֶר שׁוֹב אָשׁוּב אֵלֶיךָ כָּעֵת חַיָּה וְהִנֵּה־בֵן לְשָׂרָה אִשְׁתֶּךָ וְשָׂרָה שֹׁמַעַת פֶּתַח הָאֹהֶל וְהוּא אַחֲרָיו׃ 18.1. וַיֵּרָא אֵלָיו יְהוָה בְּאֵלֹנֵי מַמְרֵא וְהוּא יֹשֵׁב פֶּתַח־הָאֹהֶל כְּחֹם הַיּוֹם׃ 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 18.1. And the LORD appeared unto him by the terebinths of Mamre, as he sat in the tent door in the heat of the day;"
3. Anon., Jubilees, 4.20-4.21 (2nd cent. BCE - 2nd cent. BCE)

4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom
4. Septuagint, Wisdom of Solomon, 4.10 (2nd cent. BCE - 1st cent. BCE)

4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up.
5. Josephus Flavius, Jewish Antiquities, 1.5-1.10 (1st cent. CE - 1st cent. CE)

1.5. 2. Now I have undertaken the present work, as thinking it will appear to all the Greeks worthy of their study; for it will contain all our antiquities, and the constitution of our government, as interpreted out of the Hebrew Scriptures. 1.5. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous designs towards men, and it being easiest to take vengeance on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. 1.6. And indeed I did formerly intend, when I wrote of the war, to explain who the Jews originally were,—what fortunes they had been subject to,—and by what legislator they had been instructed in piety, and the exercise of other virtues,—what wars also they had made in remote ages, till they were unwillingly engaged in this last with the Romans: 1.6. 2. And when Cain had traveled over many countries, he, with his wife, built a city, named Nod, which is a place so called, and there he settled his abode; where also he had children. However, he did not accept of his punishment in order to amendment, but to increase his wickedness; for he only aimed to procure every thing that was for his own bodily pleasure, though it obliged him to be injurious to his neighbors. 1.7. but because this work would take up a great compass, I separated it into a set treatise by itself, with a beginning of its own, and its own conclusion; but in process of time, as usually happens to such as undertake great things, I grew weary and went on slowly, it being a large subject, and a difficult thing to translate our history into a foreign, and to us unaccustomed, language. 1.7. And that their inventions might not be lost before they were sufficiently known, upon Adam’s prediction that the world was to be destroyed at one time by the force of fire, and at another time by the violence and quantity of water, they made two pillars, the one of brick, the other of stone: they inscribed their discoveries on them both 1.8. However, some persons there were who desired to know our history, and so exhorted me to go on with it; and, above all the rest, Epaphroditus, a man who is a lover of all kind of learning, but is principally delighted with the knowledge of history, and this on account of his having been himself concerned in great affairs, and many turns of fortune, and having shown a wonderful vigor of an excellent nature, and an immovable virtuous resolution in them all. 1.8. 3. This calamity happened in the six hundredth year of Noah’s government, [age,] in the second month, called by the Macedonians Dius, but by the Hebrews Marchesuan: for so did they order their year in Egypt. 1.9. I yielded to this man’s persuasions, who always excites such as have abilities in what is useful and acceptable, to join their endeavors with his. I was also ashamed myself to permit any laziness of disposition to have a greater influence upon me than the delight of taking pains in such studies as were very useful: I thereupon stirred up myself, and went on with my work more cheerfully. Besides the foregoing motives, I had others which I greatly reflected on; and these were, that our forefathers were willing to communicate such things to others; and that some of the Greeks took considerable pains to know the affairs of our nation. 1.9. When the rain ceased, the water did but just begin to abate after one hundred and fifty days; that is, on the seventeenth day of the seventh month, it then ceasing to subside for a little while. After this, the ark rested on the top of a certain mountain in Armenia; which, when Noah understood, he opened it; and seeing a small piece of land about it, he continued quiet, and conceived some cheerful hopes of deliverance.
6. Josephus Flavius, Against Apion, 1 (1st cent. CE - 1st cent. CE)

7. New Testament, 1 John, 4.11 (1st cent. CE - 1st cent. CE)

4.11. Beloved, if God loved us in this way, we also ought to love one another.
8. New Testament, 1 Peter, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Peter, an apostle of Jesus Christ, to the chosen ones who are living as strangers in the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia
9. New Testament, 1 Corinthians, 1.1, 2.6-2.16, 4.1, 4.21, 7.10, 7.12, 7.17, 7.25, 8.9-8.13, 9.1-9.3, 9.13-9.23, 11.23-11.26, 14.18, 15.3-15.11, 16.1-16.4 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 2.13. Which things also we speak, not inwords which man's wisdom teaches, but which the Holy Spirit teaches,comparing spiritual things with spiritual things. 2.14. Now thenatural man doesn't receive the things of God's Spirit, for they arefoolishness to him, and he can't know them, because they arespiritually discerned. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness? 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 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. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.25. 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. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 8.13. Therefore, if food causes my brother to stumble,I will eat no meat forevermore, that I don't cause my brother tostumble. 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 9.2. If to others Iam not an apostle, yet at least I am to you; for you are the seal of myapostleship in the Lord. 9.3. My defense to those who examine me isthis. 9.13. Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar? 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 9.15. But Ihave used none of these things, and I don't write these things that itmay be done so in my case; for I would rather die, than that anyoneshould make my boasting void. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.18. What then is my reward? That, when I preach thegospel, I may present the gospel of Christ without charge, so as not toabuse my authority in the gospel. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 9.23. Now I do this for thegospel's sake, that I may be a joint partaker of it. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 14.18. I thank my God, I speak with otherlanguages more than you all. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.10. But by the grace of God I amwhat I am. His grace which was bestowed on me was not futile, but Iworked more than all of them; yet not I, but the grace of God which waswith me. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me.
10. New Testament, 1 Thessalonians, 1.1, 2.14 (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. 2.14. 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;
11. New Testament, 1 Timothy, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus according to the commandment of God our Savior, and Christ Jesus our hope;
12. New Testament, 2 Corinthians, 1.1, 1.16, 3.7-3.11, 3.18, 4.6, 4.16-4.17, 5.3, 5.9, 8.23, 11.16-11.33, 12.1-12.4 (1st cent. CE - 1st cent. CE)

13. New Testament, 2 Thessalonians, 1.1 (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:
14. New Testament, Acts, 1.2, 1.8, 1.21-1.22, 2.37-2.41, 9.1-9.31, 13.31, 16.16-16.24, 17.22-17.31, 19.11-19.19, 22.3-22.22, 23.11, 26.9-26.23 (1st cent. CE - 2nd cent. CE)

1.2. until the day in which he was received up, after he had given commandment through the Holy Spirit to the apostles whom he had chosen. 1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 1.21. of the men therefore who have accompanied us all the time that the Lord Jesus went in and went out among us 1.22. beginning from the baptism of John, to the day that he was received up from us, of these one must become a witness with us of his resurrection. 2.37. Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do? 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.23. When many days were fulfilled, the Jews conspired together to kill him 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 9.25. but his disciples took him by night, and let him down through the wall, lowering him in a basket. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 9.29. preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him. 9.30. When the brothers knew it, they brought him down to Caesarea, and sent him out to Tarsus. 9.31. So the assemblies throughout all Judea and Galilee and Samaria had peace, and were built up. They were multiplied, walking in the fear of the Lord and in the comfort of the Holy Spirit. 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 16.16. It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. 16.17. The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation! 16.18. This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. 16.19. But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. 16.20. When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city 16.21. and set forth customs which it is not lawful for us to accept or to observe, being Romans. 16.22. The multitude rose up together against them, and the magistrates tore their clothes off of them, and commanded them to be beaten with rods. 16.23. When they had laid many stripes on them, they threw them into prison, charging the jailer to keep them safely 16.24. who, having received such a charge, threw them into the inner prison, and secured their feet in the stocks. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 19.11. God worked special miracles by the hands of Paul 19.12. so that even handkerchiefs or aprons were carried away from his body to the sick, and the evil spirits went out. 19.13. But some of the itinerant Jews, exorcists, took on themselves to name over those who had the evil spirits the name of the Lord Jesus, saying, "We adjure you by Jesus whom Paul preaches. 19.14. There were seven sons of one Sceva, a Jewish chief priest, who did this. 19.15. The evil spirit answered, "Jesus I know, and Paul I know, but who are you? 19.16. The man in whom the evil spirit was leaped on them, and overpowered them, and prevailed against them, so that they fled out of that house naked and wounded. 19.17. This became known to all, both Jews and Greeks, who lived at Ephesus. Fear fell on them all, and the name of the Lord Jesus was magnified. 19.18. Many also of those who had believed came, confessing, and declaring their deeds. 19.19. Many of those who practiced magical arts brought their books together and burned them in the sight of all. They counted the price of them, and found it fifty thousand pieces of silver. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 22.5. As also the high priest and all the council of the elders testify, from whom also I received letters to the brothers, and journeyed to Damascus to bring them also who were there to Jerusalem in bonds to be punished. 22.6. It happened that, as I made my journey, and came close to Damascus, about noon, suddenly there shone from the sky a great light around me. 22.7. I fell to the ground, and heard a voice saying to me, 'Saul, Saul, why do you persecute me?' 22.8. I answered, 'Who are you, Lord?' He said to me, 'I am Jesus of Nazareth, whom you persecute.' 22.9. Those who were with me indeed saw the light and were afraid, but they didn't understand the voice of him who spoke to me. 22.10. I said, 'What shall I do, Lord?' The Lord said to me, 'Arise, and go into Damascus. There you will be told about all things which are appointed for you to do.' 22.11. When I couldn't see for the glory of that light, being led by the hand of those who were with me, I came into Damascus. 22.12. One Aias, a devout man according to the law, well reported of by all the Jews who lived there 22.13. came to me, and standing by me said to me, 'Brother Saul, receive your sight!' In that very hour I looked up at him. 22.14. He said, 'The God of our fathers has appointed you to know his will, and to see the Righteous One, and to hear a voice from his mouth. 22.15. For you will be a witness for him to all men of what you have seen and heard. 22.16. Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.' 22.17. It happened that, when I had returned to Jerusalem, and while I prayed in the temple, I fell into a trance 22.18. and saw him saying to me, 'Hurry and get out of Jerusalem quickly, because they will not receive testimony concerning me from you.' 22.19. I said, 'Lord, they themselves know that I imprisoned and beat in every synagogue those who believed in you. 22.20. When the blood of Stephen, your witness, was shed, I also was standing by, and consenting to his death, and guarding the cloaks of those who killed him.' 22.21. He said to me, 'Depart, for I will send you out far from here to the Gentiles.' 22.22. They listened to him until he said that, then they lifted up their voice, and said, "Rid the earth of this fellow, for he isn't fit to live! 23.11. The following night, the Lord stood by him, and said, "Cheer up, Paul, for as you have testified about me at Jerusalem, so you must testify also at Rome. 26.9. I myself most assuredly thought that I ought to do many things contrary to the name of Jesus of Nazareth. 26.10. This I also did in Jerusalem. I both shut up many of the saints in prisons, having received authority from the chief priests, and when they were put to death I gave my vote against them. 26.11. Punishing them often in all the synagogues, I tried to make them blaspheme. Being exceedingly enraged against them, I persecuted them even to foreign cities. 26.12. Whereupon as I journeyed to Damascus with the authority and commission from the chief priests 26.13. at noon, O King, I saw on the way a light from the sky, brighter than the sun, shining around me and those who traveled with me. 26.14. When we had all fallen to the earth, I heard a voice saying to me in the Hebrew language, 'Saul, Saul, why do you persecute me? It is hard for you to kick against the goads.' 26.15. I said, 'Who are you, Lord?' "He said, 'I am Jesus, whom you persecute. 26.16. But arise, and stand on your feet, for to this end have I appeared to you, to appoint you a servant and a witness both of the things which you have seen, and of the things which I will reveal to you; 26.17. delivering you from the people, and from the Gentiles, to whom I send you 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.' 26.19. Therefore, King Agrippa, I was not disobedient to the heavenly vision 26.20. but declared first to them of Damascus, at Jerusalem, and throughout all the country of Judea, and also to the Gentiles, that they should repent and turn to God, doing works worthy of repentance. 26.21. For this reason the Jews seized me in the temple, and tried to kill me. 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 26.23. how the Christ must suffer, and how he first by the resurrection of the dead should proclaim light both to these people and to the Gentiles.
15. New Testament, Apocalypse, 1.4, 22.21 (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; 22.21. The grace of the Lord Jesus Christ be with all the saints. Amen.
16. New Testament, James, 1.11 (1st cent. CE - 1st cent. CE)

1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits.
17. New Testament, Philemon, 24, 1 (1st cent. CE - 1st cent. CE)

18. New Testament, Colossians, 1.1, 4.14 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, and Timothy our brother 4.14. Luke, the beloved physician, and Demas greet you.
19. New Testament, Ephesians, 1.1-1.2 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.2. Grace to you and peace from God our Father and the Lord Jesus Christ.
20. New Testament, Galatians, 1, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.12-2.14, 1.13, 1.14, 1.15, 1.16, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 3.26, 3.27, 3.28, 3.29, 4, 4.12, 4.25, 4.26, 5.2, 5.3, 5.6, 6.12, 6.15 (1st cent. CE - 1st cent. CE)

21. New Testament, Hebrews, 7.25 (1st cent. CE - 1st cent. CE)

7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.
22. New Testament, Philippians, 1.1, 1.20, 2.25, 3.4-3.6, 3.20 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.20. according to my earnest expectation and hope, that I will in no way be put to shame, but with all boldness, as always, now also Christ will be magnified in my body, whether by life, or by death. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
23. New Testament, Romans, 1.1, 1.14, 2.25-2.29, 8.23-8.26, 8.29, 8.34, 9.4-9.5, 11.1-11.32, 15.10, 15.15-15.22, 15.24-15.32 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.15. But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.20. yes, making it my aim to preach the gospel, not where Christ was already named, that I might not build on another's foundation. 15.21. But, as it is written, "They will see, to whom no news of him came. They who haven't heard will understand. 15.22. Therefore also I was hindered these many times from coming to you 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 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 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest.
24. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness
25. New Testament, John, 1.10-1.13, 4.19 (1st cent. CE - 1st cent. CE)

1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 4.19. The woman said to him, "Sir, I perceive that you are a prophet.
26. New Testament, Luke, 1.1-1.4, 4.31-4.37, 24.34 (1st cent. CE - 1st cent. CE)

1.1. Since many have undertaken to set in order a narrative concerning those matters which have been fulfilled among us 1.2. even as those who from the beginning were eyewitnesses and ministers of the word delivered them to us 1.3. it seemed good to me also, having traced the course of all things accurately from the first, to write to you in order, most excellent Theophilus; 1.4. that you might know the certainty concerning the things in which you were instructed. 4.31. He came down to Capernaum, a city of Galilee. He was teaching them on the Sabbath day 4.32. and they were astonished at his teaching, for his word was with authority. 4.33. In the synagogue there was a man who had a spirit of an unclean demon, and he cried out with a loud voice 4.34. saying, "Ah! what have we to do with you, Jesus of Nazareth? Have you come to destroy us? I know you who you are: the Holy One of God! 4.35. Jesus rebuked him, saying, "Be silent, and come out of him!" When the demon had thrown him down in their midst, he came out of him, having done him no harm. 4.36. Amazement came on all, and they spoke together, one with another, saying, "What is this word? For with authority and power he commands the unclean spirits, and they come out! 4.37. News about him went out into every place of the surrounding region. 24.34. saying, "The Lord is risen indeed, and has appeared to Simon!
27. New Testament, Mark, 1.40-1.41, 3.13-3.19, 7.24-7.31, 8.27-8.38, 9.5, 9.11-9.13, 9.38-9.41, 10.35-10.45, 14.6-14.9, 14.21-14.24, 14.32-14.42, 15.1-15.47 (1st cent. CE - 1st cent. CE)

1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 3.13. He went up into the mountain, and called to himself those whom he wanted, and they went to him. 3.14. He appointed twelve, that they might be with him, and that he might send them out to preach 3.15. and to have authority to heal sicknesses and to cast out demons: 3.16. Simon, to whom he gave the name Peter; 3.17. James the son of Zebedee; John, the brother of James, and he surnamed them Boanerges, which means, Sons of Thunder; 3.18. Andrew; Philip; Bartholomew; Matthew; Thomas; James, the son of Alphaeus; Thaddaeus; Simon the Zealot; 3.19. and Judas Iscariot, who also betrayed him. He came into a house. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 8.27. Jesus went out, with his disciples, into the villages of Caesarea Philippi. On the way he asked his disciples, "Who do men say that I am? 8.28. They told him, "John the Baptizer, and others say Elijah, but others: one of the prophets. 8.29. He said to them, "But who do you say that I am?"Peter answered, "You are the Christ. 8.30. He charged them that they should tell no one about him. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 8.34. He called the multitude to himself with his disciples, and said to them, "Whoever wants to come after me, let him deny himself, and take up his cross, and follow me. 8.35. For whoever wants to save his life will lose it; and whoever will lose his life for my sake and the gospel's will save it. 8.36. For what does it profit a man, to gain the whole world, and forfeit his life? 8.37. For what will a man give in exchange for his life? 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.11. They asked him, saying, "Why do the scribes say that Elijah must come first? 9.12. He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised? 9.13. But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him. 9.38. John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 9.40. For whoever is not against us is on our side. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 10.35. James and John, the sons of Zebedee, came near to him, saying, "Teacher, we want you to do for us whatever we will ask. 10.36. He said to them, "What do you want me to do for you? 10.37. They said to him, "Grant to us that we may sit, one at your right hand, and one at your left hand, in your glory. 10.38. But Jesus said to them, "You don't know what you are asking. Are you able to drink the cup that I drink, and to be baptized with the baptism that I am baptized with? 10.39. They said to him, "We are able."Jesus said to them, "You shall indeed drink the cup that I drink, and you shall be baptized with the baptism that I am baptized with; 10.40. but to sit at my right hand and at my left hand is not mine to give, but for whom it has been prepared. 10.41. When the ten heard it, they began to be indigt towards James and John. 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. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.21. For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.22. They brought him to the place called Golgotha, which is, being interpreted, "The place of a skull. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.24. Crucifying him, they parted his garments among them, casting lots on them, what each should take. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.27. With him they crucified two robbers; one on his right hand, and one on his left. 15.28. The Scripture was fulfilled, which says, "He was numbered with transgressors. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.35. Some of those who stood by, when they heard it, said, "Behold, he is calling Elijah. 15.36. One ran, and filling a sponge full of vinegar, put it on a reed, and gave it to him to drink, saying, "Let him be. Let's see whether Elijah comes to take him down. 15.37. Jesus cried out with a loud voice, and gave up the spirit. 15.38. The veil of the temple was torn in two from the top to the bottom. 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God! 15.40. There were also women watching from afar, among whom were both Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome; 15.41. who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. 15.42. When evening had now come, because it was the Preparation Day, that is, the day before the Sabbath 15.43. Joseph of Arimathaea, a prominent council member who also himself was looking for the Kingdom of God, came. He boldly went in to Pilate, and asked for Jesus' body. 15.44. Pilate marveled if he were already dead; and summoning the centurion, he asked him whether he had been dead long. 15.45. When he found out from the centurion, he granted the body to Joseph. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 15.47. Mary Magdalene and Mary, the mother of Joses, saw where he was laid.
28. Anon., The Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
29. Anon., Acts of John, 89, 87 (2nd cent. CE - 3rd cent. CE)

87. Those that were present inquired the cause, and were especially perplexed, because Drusiana had said: The Lord appeared unto me in the tomb in the likeness of John, and in that of a youth. Forasmuch, therefore, as they were perplexed and were, in a manner, not yet stablished in the faith, so as to endure it steadfastly, John said (or John bearing it patiently, said):
30. Irenaeus, Refutation of All Heresies, 3.2 (2nd cent. CE - 3rd cent. CE)

31. Tertullian, Against Marcion, 3.22-3.23, 4.13 (2nd cent. CE - 3rd cent. CE)

3.22. You have the work of the apostles also predicted: How beautiful are the feet of them which preach the gospel of peace, which bring good tidings of good, not of war nor evil tidings. In response to which is the psalm, Their sound is gone through all the earth, and their words to the ends of the world; that is, the words of them who carry round about the law that proceeded from Sion and the Lord's word from Jerusalem, in order that that might come to pass which was written: They who were far from my righteousness, have come near to my righteousness and truth. When the apostles girded their loins for this business, they renounced the elders and rulers and priests of the Jews. Well, says he, but was it not above all things that they might preach the other god? Rather (that they might preach) that very self-same God, whose scripture they were with all their might fulfilling! Depart, depart, exclaims Isaiah; go out from thence, and touch not the unclean thing, that is blasphemy against Christ; Go out of the midst of her, even of the synagogue. Be separate who bear the vessels of the Lord. Isaiah 52:11 For already had the Lord, according to the preceding words (of the prophet), revealed His Holy One with His arm, that is to say, Christ by His mighty power, in the eyes of the nations, so that all the nations and the utmost parts of the earth have seen the salvation, which was from God. By thus departing from Judaism itself, when they exchanged the obligations and burdens of the law for the liberty of the gospel, they were fulfilling the psalm, Let us burst their bonds asunder, and cast away their yoke from us; and this indeed (they did) after that the heathen raged, and the people imagined vain devices; after that the kings of the earth set themselves, and the rulers took their counsel together against the Lord, and against His Christ. What did the apostles thereupon suffer? You answer: Every sort of iniquitous persecutions, from men that belonged indeed to that Creator who was the adversary of Him whom they were preaching. Then why does the Creator, if an adversary of Christ, not only predict that the apostles should incur this suffering, but even express His displeasure thereat? For He ought neither to predict the course of the other god, whom, as you contend, He knew not, nor to have expressed displeasure at that which He had taken care to bring about. See how the righteous perishes, and no man lays it to heart; and how merciful men are taken away, and no man considers. For the righteous man has been removed from the evil person. Isaiah 57:1 Who is this but Christ? Come, say they, let us take away the righteous, because He is not for our turn, (and He is clean contrary to our doings). Wisdom 2:12 Premising, therefore, and likewise subjoining the fact that Christ suffered, He foretold that His just ones should suffer equally with Him - both the apostles and all the faithful in succession; and He signed them with that very seal of which Ezekiel spoke: The Lord said to me, Go through the gate, through the midst of Jerusalem, and set the mark Tau upon the foreheads of the men. Now the Greek letter Tau and our own letter T is the very form of the cross, which He predicted would be the sign on our foreheads in the true Catholic Jerusalem, in which, according to the twenty-first Psalm, the brethren of Christ or children of God would ascribe glory to God the Father, in the person of Christ Himself addressing His Father; I will declare Your name unto my brethren; in the midst of the congregation will I sing praise unto You. For that which had to come to pass in our day in His name, and by His Spirit, He rightly foretold would be of Him. And a little afterwards He says: My praise shall be of You in the great congregation. In the sixty-seventh Psalm He says again: In the congregations bless the Lord God. So that with this agrees also the prophecy of Malachi: I have no pleasure in you, says the Lord; neither will I accept your offerings: for from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place sacrifice shall be offered unto my name, and a pure offering Malachi 1:10-11 - such as the ascription of glory, and blessing, and praise, and hymns. Now, inasmuch as all these things are also found among you, and the sign upon the forehead, and the sacraments of the church, and the offerings of the pure sacrifice, you ought now to burst forth, and declare that the Spirit of the Creator prophesied of your Christ. 3.23. Now, since you join the Jews in denying that their Christ has come, recollect also what is that end which they were predicted as about to bring on themselves after the time of Christ, for the impiety wherewith they both rejected and slew Him. For it began to come to pass from that day, when, according to Isaiah, a man threw away his idols of gold and of silver, which they made into useless and hurtful objects of worship; Isaiah 2:20 in other words, from the time when he threw away his idols after the truth had been made clear by Christ. Consider whether what follows in the prophet has not received its fulfilment: The Lord of hosts has taken away from Judah and from Jerusalem, among other things, both the prophet and the wise artificer; that is, His Holy Spirit, who builds the church, which is indeed the temple, and household and city of God. For thenceforth God's grace failed among them; and the clouds were commanded to rain no rain upon the vineyard of Sorech; to withhold, that is, the graces of heaven, that they shed no blessing upon the house of Israel, which had but produced the thorns wherewith it had crowned the Lord, and instead of righteousness, the cry wherewith it had hurried Him away to the cross. Isaiah 5:6-7 And so in this manner the law and the prophets were until John, but the dews of divine grace were withdrawn from the nation. After his time their madness still continued, and the name of the Lord was blasphemed by them, as says the Scripture: Because of you my name is continually blasphemed among the nations Isaiah 52:5 (for from them did the blasphemy originate); neither in the interval from Tiberius to Vespasian did they learn repentance. Therefore has their land become desolate, their cities are burnt with fire, their country strangers are devouring before their own eyes; the daughter of Sion has been deserted like a cottage in a vineyard, or a lodge in a garden of cucumbers, Isaiah 1:7-8 ever since the time when Israel acknowledged not the Lord, and the people understood Him not, but forsook Him, and provoked the Holy One of Israel unto anger. Isaiah 1:3-4 So likewise that conditional threat of the sword, If you refuse and hear me not, the sword shall devour you, Isaiah 1:20 has proved that it was Christ, for rebellion against whom they have perished. In the fifty-eighth Psalm He demands of the Father their dispersion: Scatter them in Your power. By Isaiah He also says, as He finishes a prophecy of their consumption by fire: Because of me has this happened to you; you shall lie down in sorrow. Isaiah 50:11 But all this would be unmeaning enough, if they suffered this retribution not on account of Him, who had in prophecy assigned their suffering to His own cause, but for the sake of the Christ of the other god. Well, then, although you affirm that it is the Christ of the other god who was driven to the cross by the powers and authorities of the Creator, as it were by hostile beings, still I have to say, See how manifestly He was defended by the Creator: there were given to Him both the wicked for His burial, even those who had strenuously maintained that His corpse had been stolen, and the rich for His death, even those who had redeemed Him from the treachery of Judas, as well as from the lying report of the soldiers that His body had been taken away. Therefore these things either did not happen to the Jews on His account, in which case you will be refuted by the sense of the Scriptures tallying with the issue of the facts and the order of the times, or else they did happen on His account, and then the Creator could not have inflicted the vengeance except for His own Christ; nay, He must have rather had a reward for Judas, if it had been his master's enemy whom they put to death. At all events, if the Creator's Christ has not come yet, on whose account the prophecy dooms them to such sufferings, they will have to endure the sufferings when He shall have come. Then where will there be a daughter of Sion to be reduced to desolation, for there is none now to be found? Where will there be cities to be burnt with fire, for they are now in heaps? Where a nation to be dispersed, which is already in banishment? Restore to Jud a its former state, that the Creator's Christ may find it, and then you may contend that another Christ has come. But then, again, how is it that He can have permitted to range through His own heaven one whom He was some day to put to death on His own earth, after the more noble and glorious region of His kingdom had been violated, and His own very palace and sublimest height had been trodden by him? Or was it only in appearance rather that he did this? God is no doubt a jealous God! Yet he gained the victory. You should blush with shame, who put your faith in a vanquished god! What have you to hope for from him, who was not strong enough to protect himself? For it was either through his infirmity that he was crushed by the powers and human agents of the Creator, or else through maliciousness, in order that he might fasten so great a stigma on them by his endurance of their wickedness. 4.13. Surely to Sion He brings good tidings, and to Jerusalem peace and all blessings; He goes up into a mountain, and there spends a night in prayer, Luke 6:12 and He is indeed heard by the Father. Accordingly turn over the prophets, and learn therefrom His entire course. Into the high mountain, says Isaiah, get up, You who brings good tidings to Sion; lift up Your voice with strength, who brings good tidings to Jerusalem. Isaiah 40:9 They were mightily astonished at His doctrine; for He was teaching as one who had power. Luke 4:32 And again: Therefore, my people shall know my name in that day. What name does the prophet mean, but Christ's? That I am He that does speak - even I. Isaiah 52:6 For it was He who used to speak in the prophets- the Word, the Creator's Son. I am present, while it is the hour, upon the mountains, as one that brings glad tidings of peace, as one that publishes good tidings of good. So one of the twelve (minor prophets), Nahum: For behold upon the mountain the swift feet of Him that brings glad tidings of peace. Nahum 1:15 Moreover, concerning the voice of His prayer to the Father by night, the psalm manifestly says: O my God, I will cry in the day-time, and You shall hear; and in the night season, and it shall not be in vain to me. In another passage touching the same voice and place, the psalm says: I cried unto the Lord with my voice, and He heard me out of His holy mountain. You have a representation of the name; you have the action of the Evangelizer; you have a mountain for the site; and the night as the time; and the sound of a voice; and the audience of the Father: you have, (in short,) the Christ of the prophets. But why was it that He chose twelve apostles, Luke 6:13-19 and not some other number? In truth, I might from this very point conclude of my Christ, that He was foretold not only by the words of prophets, but by the indications of facts. For of this number I find figurative hints up and down the Creator's dispensation in the twelve springs of Elim; Numbers 33:9 in the twelve gems of Aaron's priestly vestment; Exodus 28:13-21 and in the twelve stones appointed by Joshua to be taken out of the Jordan, and set up for the Ark of the Covet. Now, the same number of apostles was thus portended, as if they were to be fountains and rivers which should water the Gentile world, which was formerly dry and destitute of knowledge (as He says by Isaiah: I will put streams in the unwatered ground Isaiah 43:20); as if they were to be gems to shed lustre upon the church's sacred robe, which Christ, the High Priest of the Father, puts on; as if, also, they were to be stones massive in their faith, which the true Joshua took out of the laver of the Jordan, and placed in the sanctuary of His covet. What equally good defense of such a number has Marcion's Christ to show? It is impossible that anything can be shown to have been done by him unconnectedly, which cannot be shown to have been done by my Christ in connection (with preceding types). To him will appertain the event in whom is discovered the preparation for the same. Again, He changes the name of Simon to Peter, inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former. But why Peter? If it was because of the vigour of his faith, there were many solid materials which might lend a name from their strength. Was it because Christ was both a rock and a stone? For we read of His being placed for a stone of stumbling and for a rock of offense. I omit the rest of the passage. Therefore He would fain impart to the dearest of His disciples a name which was suggested by one of His own special designations in figure; because it was, I suppose, more peculiarly fit than a name which might have been derived from no figurative description of Himself. There come to Him from Tyre, and from other districts even, a transmarine multitude. This fact the psalm had in view: And behold tribes of foreign people, and Tyre, and the people of the Ethiopians; they were there. Sion is my mother, shall a man say; and in her was born a man (forasmuch as the God-man was born), and He built her by the Father's will; that you may know how Gentiles then flocked to Him, because He was born the God-man who was to build the church according to the Father's will - even of other races also. So says Isaiah too: Behold, these come from far; and these from the north and from the west; and these from the land of the Persians. Isaiah 49:12 Concerning whom He says again: Lift up your eyes round about, and behold, all these have gathered themselves together. Isaiah 49:18 And yet again: You see these unknown and strange ones; and you will say in your heart, Who has begotten me these? But who has brought me up these? And these, where have they been? Isaiah 49:21 Will such a Christ not be (the Christ) of the prophets? And what will be the Christ of the Marcionites? Since perversion of truth is their pleasure, he could not be (the Christ) of the prophets.


Subjects of this text:

subject book bibliographic info
abraham, offspring Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
acts Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
acts of the apostles Nasrallah, Archaeology and the Letters of Paul (2019) 85; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 417, 418
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
agonistic spirit, competition in religious context Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
allegory, allegorical interpretation Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
altered states of consciousness (asc) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
ancestors Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
angels Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 290; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
antioch Nasrallah, Archaeology and the Letters of Paul (2019) 88
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467
antiochenischer ursprung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 449
antiochus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
antithesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
aphrodisias Robbins et al., The Art of Visual Exegesis (2017) 38
apocalypse of peter Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
apostles Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
apostleship, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
apostleship Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
areopagus Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
argument Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
argumentationsmittel, strategie Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 449
aristobulus, allegorical exegesis of ot Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
aristobulus, paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
aristotle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
ascension of isaiah Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 418
augustus Robbins et al., The Art of Visual Exegesis (2017) 38
authority Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
authors relationship with audience, style and vocabulary deSilva, Ephesians (2022) 47
autobiography/self report Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
baptism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
barbarian, barbarians Robbins et al., The Art of Visual Exegesis (2017) 38
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
barnabas Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
behavioural sciences Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
belief Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
betz, hans dieter Nasrallah, Archaeology and the Letters of Paul (2019) 88
biography, autobiography Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
blessing Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
blindness Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195
boasting Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 417, 418
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
boer, marinus de Nasrallah, Archaeology and the Letters of Paul (2019) 85
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
cephas (peter) Nasrallah, Archaeology and the Letters of Paul (2019) 88
charisma Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
christ, see also jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
church Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
circumcision Esler, The Early Christian World (2000) 179, 180
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
community, jewish Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
conversion, narrative Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45, 428
conversion, pauline paradigm Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
conversion, psychological aspects Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
cult places, exclusivity and cult practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
cultic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 179, 180
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
damascus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
demetrius, chronographer, hellenistic historiography Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
demetrius, chronographer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
determinism/fate Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 567
disciple Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
discipleship, followers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
discipleship, relation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
discourse Robbins et al., The Art of Visual Exegesis (2017) 38
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
easter Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
economics Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
ecstasis, ecstasy, ecstatic, ex stasis Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
education, philosophical schools Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
elder), paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
elder) Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
enlightenment, personal, testimony, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
enoch xviii, xix Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
epiphany Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
exclusive/exclusivity Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
exegesis Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
ezekiel, tragedian, paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
ezekiel, tragedian Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
faith, pistis Nasrallah, Archaeology and the Letters of Paul (2019) 88
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
free will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
freedom, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
freedom, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
from cave Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
galatians, letter to the Nasrallah, Archaeology and the Letters of Paul (2019) 85, 88; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 418
garden of eden Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
gentile Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467
gentiles, covenant with god Nasrallah, Archaeology and the Letters of Paul (2019) 88
gentiles, jews and Nasrallah, Archaeology and the Letters of Paul (2019) 88
gentiles Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
glory Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
gnostic/gnosticism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
gospel/gospels Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
gospel of the circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 567
great altar of pergamon Robbins et al., The Art of Visual Exegesis (2017) 38
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467
greek paideia, jewish use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
groan, moan Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195
heliodorus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
homer, model for hellenistic jews Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
homer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
identity, jewish identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
identity, religious identity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
identity, transformation/change Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
ideological Robbins et al., The Art of Visual Exegesis (2017) 38
individual-collective religious, practice Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
individual Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
individuality Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
interior, interiorization Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
james, brother of jesus Nasrallah, Archaeology and the Letters of Paul (2019) 88
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
jerusalem church Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
jesus Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
jesus destiny Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
jews, judaism, gentiles and Nasrallah, Archaeology and the Letters of Paul (2019) 88
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
josephus Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 567
judaism, acceptance of hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
judaism Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
judaism and hellenism Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
law Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
lifestyle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
light, illumination Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195
literary genres, apocalypses Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 290
loyalty Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
lã¼hrmann, dieter Nasrallah, Archaeology and the Letters of Paul (2019) 85
mark Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
messiah/messianic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
middle-platonism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
mishna Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
mobility, diaspora Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
nature, spiritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
neuro- (biology, morphism, physiology, transmitter) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
pain Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
paradise, pardes, entered pardes Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 418
paradise Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
paul, allegory use Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
paul, apostle, gospel Nasrallah, Archaeology and the Letters of Paul (2019) 88
paul, apostle, travels Nasrallah, Archaeology and the Letters of Paul (2019) 85, 86, 88
paul, apostolic commission deSilva, Ephesians (2022) 47
paul, aristobulus comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
paul, as persecutor Esler, The Early Christian World (2000) 179, 180
paul, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
paul, free will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
paul, knowledge of gospels Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 5
paul, seer of revelation compared Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
paul, spiritual initiation of Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 5
paul Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60, 417, 418; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 499
paul (apostle) Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 290
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
paul pharisee Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
paul the apostle Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
pauline paradigm of conversion Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
persecution Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
persona Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
persuasion, means of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
peter (cephas) Nasrallah, Archaeology and the Letters of Paul (2019) 88
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467, 567
phantasm Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
philo Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
philo of alexandria Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
philosophy, philosophical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
pistis, faith Nasrallah, Archaeology and the Letters of Paul (2019) 88
plato, aristobulus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
plato Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
politics and religion, legitimacy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 467
possession Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195, 209
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60, 417
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
prayer Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195
priest, priesthood Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 417, 418
prophecy Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
prophetic, call Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
prototype Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
pythagoras, pythagorean, neopythagoean Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
rabbinic judaism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
rabbinic texts Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
rabbis, rabbinic movement Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292, 499
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
religion, religious Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
representation Robbins et al., The Art of Visual Exegesis (2017) 38
resurrection Fialová Hoblík and Kitzler, Hellenism, Early Judaism, and Early Christianity: Transmission and Transformation of Ideas (2022) 51
reveal, revelation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 195
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 60
revelation Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
revelations Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
rhetoric, rhetorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 567
rituals, creativity Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
rituals, innovation Rüpke, The individual in the religions of the ancient Mediterranean (2014) 292
roads Nasrallah, Archaeology and the Letters of Paul (2019) 86
roll, israel Nasrallah, Archaeology and the Letters of Paul (2019) 86
rome Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
sabbath Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
salvation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
sebasteion Robbins et al., The Art of Visual Exegesis (2017) 38
seer of revelation, communities and churches of asia, relationship to Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
seer of revelation, john the zebedee, association with Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
seer of revelation, paul compared Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
seer of revelation, prophet detached from world, self-description as Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
seer of revelation Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 19
seleucus iv Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224
self-consciousness Rüpke, The individual in the religions of the ancient Mediterranean (2014) 499
self-report/narrative/reflection Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45, 428
self-understanding, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
semiotic square Robbins et al., The Art of Visual Exegesis (2017) 38
seth, books of (except nh treatises and paraphrase of seth) Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
seth Piovanelli, Burke, Pettipiece, Rediscovering the Apocryphal Continent: New Perspectives on Early Christian and Late Antique Apocryphal Textsand Traditions. De Gruyter: 2015 (2015) 290
sethians, sethianism Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
shaman Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
social identity theory Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 45
spirit, holy spirit Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 417
spirit/spiritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
spiritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 209
standard narratives/motives Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
stoicism, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 300
stoicism, freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
stoicism, on freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296
synagogue Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
synkretistische welt Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 449
syzygienlehre, formeln als mythus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 449
taufe, der ritus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 449
temple Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 418
theodotus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, diaspora consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, hellenistic jews comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
thought, homeland Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 179
tiberius Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
travel, missionary activity Nasrallah, Archaeology and the Letters of Paul (2019) 85
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
valentinus, valentinians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 197
vision Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 417, 418
visions Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
visual material culture Robbins et al., The Art of Visual Exegesis (2017) 38
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 296, 300
woman Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
women Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 118
worship Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 428
zeal (for the law) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 567
ôphthê' Bremmer, Greek Religion and Culture, the Bible, and the Ancient Near East (2008) 224