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Tiresias: The Ancient Mediterranean Religions Source Database



8250
New Testament, Galatians, 5.22


ὁ δὲ καρπὸς τοῦ πνεύματός ἐστιν ἀγάπη, χαρά, εἰρήνη, μακροθυμία, χρηστότης, ἀγαθωσύνη, πίστιςBut the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness


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

58 results
1. Hebrew Bible, Deuteronomy, 30.11-30.14, 34.10 (9th cent. BCE - 3rd cent. BCE)

30.11. כִּי הַמִּצְוָה הַזֹּאת אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לֹא־נִפְלֵאת הִוא מִמְּךָ וְלֹא רְחֹקָה הִוא׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.11. For this commandment which I command thee this day, it is not too hard for thee, neither is it far off." 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;"
2. Hebrew Bible, Exodus, 33.11 (9th cent. BCE - 3rd cent. BCE)

33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent."
3. Hebrew Bible, Genesis, a b c d\n0 "17.17" "17.17" "17 17" \n1 15.5 15.5 15 5 \n2 15.6 15.6 15 6 \n3 17 17 17 None\n4 17.1 17.1 17 1 \n5 17.10 17.10 17 10 \n6 17.17 17.17 17 17 \n7 17.18 17.18 17 18 \n8 17.5 17.5 17 5 \n9 17.8 17.8 17 8 \n10 25.1 25.1 25 1 \n11 25.2 25.2 25 2 \n12 34.1 34.1 34 1 \n13 34.10 34.10 34 10 \n14 34.13 34.13 34 13 \n15 34.14 34.14 34 14 \n16 34.15 34.15 34 15 \n17 34.16 34.16 34 16 \n18 34.17 34.17 34 17 \n19 34.2 34.2 34 2 \n20 34.21 34.21 34 21 \n21 34.22 34.22 34 22 \n22 34.24 34.24 34 24 \n23 34.25 34.25 34 25 \n24 34.26 34.26 34 26 \n25 34.27 34.27 34 27 \n26 34.28 34.28 34 28 \n27 34.29 34.29 34 29 \n28 34.3 34.3 34 3 \n29 34.30 34.30 34 30 \n30 34.31 34.31 34 31 \n31 34.4 34.4 34 4 \n32 34.5 34.5 34 5 \n33 34.7 34.7 34 7 \n34 34.8 34.8 34 8 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Hosea, 6.5 (9th cent. BCE - 3rd cent. BCE)

6.5. עַל־כֵּן חָצַבְתִּי בַּנְּבִיאִים הֲרַגְתִּים בְּאִמְרֵי־פִי וּמִשְׁפָּטֶיךָ אוֹר יֵצֵא׃ 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of My mouth; And thy judgment goeth forth as the light."
5. Hebrew Bible, Job, 29.3 (9th cent. BCE - 3rd cent. BCE)

29.3. בְּהִלּוֹ נֵרוֹ עֲלֵי רֹאשִׁי לְאוֹרוֹ אֵלֶךְ חֹשֶׁךְ׃ 29.3. When His lamp shined above my head, And by His light I walked through darkness;"
6. Hebrew Bible, Numbers, 12.6-12.8, 18.25-18.32 (9th cent. BCE - 3rd cent. BCE)

12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 18.25. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 18.26. וְאֶל־הַלְוִיִּם תְּדַבֵּר וְאָמַרְתָּ אֲלֵהֶם כִּי־תִקְחוּ מֵאֵת בְּנֵי־יִשְׂרָאֵל אֶת־הַמַּעֲשֵׂר אֲשֶׁר נָתַתִּי לָכֶם מֵאִתָּם בְּנַחֲלַתְכֶם וַהֲרֵמֹתֶם מִמֶּנּוּ תְּרוּמַת יְהוָה מַעֲשֵׂר מִן־הַמַּעֲשֵׂר׃ 18.27. וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן־הַגֹּרֶן וְכַמְלֵאָה מִן־הַיָּקֶב׃ 18.28. כֵּן תָּרִימוּ גַם־אַתֶּם תְּרוּמַת יְהוָה מִכֹּל מַעְשְׂרֹתֵיכֶם אֲשֶׁר תִּקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל וּנְתַתֶּם מִמֶּנּוּ אֶת־תְּרוּמַת יְהוָה לְאַהֲרֹן הַכֹּהֵן׃ 18.29. מִכֹּל מַתְּנֹתֵיכֶם תָּרִימוּ אֵת כָּל־תְּרוּמַת יְהוָה מִכָּל־חֶלְבּוֹ אֶת־מִקְדְּשׁוֹ מִמֶּנּוּ׃ 18.31. וַאֲכַלְתֶּם אֹתוֹ בְּכָל־מָקוֹם אַתֶּם וּבֵיתְכֶם כִּי־שָׂכָר הוּא לָכֶם חֵלֶף עֲבֹדַתְכֶם בְּאֹהֶל מוֹעֵד׃ 18.32. וְלֹא־תִשְׂאוּ עָלָיו חֵטְא בַּהֲרִימְכֶם אֶת־חֶלְבּוֹ מִמֶּנּוּ וְאֶת־קָדְשֵׁי בְנֵי־יִשְׂרָאֵל לֹא תְחַלְּלוּ וְלֹא תָמוּתוּ׃ 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 18.25. And the LORD spoke unto Moses, saying:" 18.26. ’Moreover thou shalt speak unto the Levites, and say unto them: When ye take of the children of Israel the tithe which I have given you from them for your inheritance, then ye shall set apart of it a gift for the LORD, even a tithe of the tithe." 18.27. And the gift which ye set apart shall be reckoned unto you, as though it were the corn of the threshing-floor, and as the fulness of the wine-press." 18.28. Thus ye also shall set apart a gift unto the LORD of all your tithes, which ye receive of the children of Israel; and thereof ye shall give the gift which is set apart unto the LORD to Aaron the priest." 18.29. Out of all that is given you ye shall set apart all of that which is due unto the LORD, of all the best thereof, even the hallowed part thereof out of it." 18.30. Therefore thou shalt say unto them: When ye set apart the best thereof from it, then it shall be counted unto the Levites as the increase of the threshing-floor, and as the increase of the wine-press." 18.31. And ye may eat it in every place, ye and your households; for it is your reward in return for your service in the tent of meeting." 18.32. And ye shall bear no sin by reason of it, seeing that ye have set apart from it the best thereof; and ye shall not profane the holy things of the children of Israel, that ye die not.’"
7. Hebrew Bible, Psalms, 26.1, 27.1, 111.4, 118.105 (9th cent. BCE - 3rd cent. BCE)

27.1. כִּי־אָבִי וְאִמִּי עֲזָבוּנִי וַיהוָה יַאַסְפֵנִי׃ 27.1. לְדָוִד יְהוָה אוֹרִי וְיִשְׁעִי מִמִּי אִירָא יְהוָה מָעוֹז־חַיַּי מִמִּי אֶפְחָד׃ 111.4. זֵכֶר עָשָׂה לְנִפְלְאֹתָיו חַנּוּן וְרַחוּם יְהוָה׃ 27.1. [A Psalm] of David. The LORD is my light and my salvation; whom shall I fear? The LORD is the stronghold of my life; of whom shall I be afraid?" 111.4. He hath made a memorial for His wonderful works; The LORD is gracious and full of compassion."
8. Hebrew Bible, Isaiah, 9.2, 10.17, 42.6, 49.6, 51.4, 57.21, 60.1, 62.1 (8th cent. BCE - 5th cent. BCE)

9.2. הִרְבִּיתָ הַגּוֹי לא [לוֹ] הִגְדַּלְתָּ הַשִּׂמְחָה שָׂמְחוּ לְפָנֶיךָ כְּשִׂמְחַת בַּקָּצִיר כַּאֲשֶׁר יָגִילוּ בְּחַלְּקָם שָׁלָל׃ 9.2. מְנַשֶּׁה אֶת־אֶפְרַיִם וְאֶפְרַיִם אֶת־מְנַשֶּׁה יַחְדָּו הֵמָּה עַל־יְהוּדָה בְּכָל־זֹאת לֹא־שָׁב אַפּוֹ וְעוֹד יָדוֹ נְטוּיָה׃ 10.17. וְהָיָה אוֹר־יִשְׂרָאֵל לְאֵשׁ וּקְדוֹשׁוֹ לְלֶהָבָה וּבָעֲרָה וְאָכְלָה שִׁיתוֹ וּשְׁמִירוֹ בְּיוֹם אֶחָד׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 49.6. וַיֹּאמֶר נָקֵל מִהְיוֹתְךָ לִי עֶבֶד לְהָקִים אֶת־שִׁבְטֵי יַעֲקֹב ונצירי [וּנְצוּרֵי] יִשְׂרָאֵל לְהָשִׁיב וּנְתַתִּיךָ לְאוֹר גּוֹיִם לִהְיוֹת יְשׁוּעָתִי עַד־קְצֵה הָאָרֶץ׃ 51.4. הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ׃ 57.21. אֵין שָׁלוֹם אָמַר אֱלֹהַי לָרְשָׁעִים׃ 60.1. וּבָנוּ בְנֵי־נֵכָר חֹמֹתַיִךְ וּמַלְכֵיהֶם יְשָׁרְתוּנֶךְ כִּי בְקִצְפִּי הִכִּיתִיךְ וּבִרְצוֹנִי רִחַמְתִּיךְ׃ 60.1. קוּמִי אוֹרִי כִּי בָא אוֹרֵךְ וּכְבוֹד יְהוָה עָלַיִךְ זָרָח׃ 62.1. לְמַעַן צִיּוֹן לֹא אֶחֱשֶׁה וּלְמַעַן יְרוּשָׁלִַם לֹא אֶשְׁקוֹט עַד־יֵצֵא כַנֹּגַהּ צִדְקָהּ וִישׁוּעָתָהּ כְּלַפִּיד יִבְעָר׃ 62.1. עִבְרוּ עִבְרוּ בַּשְּׁעָרִים פַּנּוּ דֶּרֶךְ הָעָם סֹלּוּ סֹלּוּ הַמְסִלָּה סַקְּלוּ מֵאֶבֶן הָרִימוּ נֵס עַל־הָעַמִּים׃ 9.2. Thou hast multiplied the nation, Thou hast increased their joy; they joy before Thee according to the joy in harvest, as men rejoice when they divide the spoil." 10.17. And the light of Israel shall be for a fire, And his Holy One for a flame; And it shall burn and devour his thorns And his briers in one day." 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 49.6. Yea, He saith: ‘It is too light a thing that thou shouldest be My servant To raise up the tribes of Jacob, And to restore the offspring of Israel; I will also give thee for a light of the nations, That My salvation may be unto the end of the earth.’" 51.4. Attend unto Me, O My people, And give ear unto Me, O My nation; For instruction shall go forth from Me, And My right on a sudden for a light of the peoples." 57.21. There is no peace, Saith my God concerning the wicked." 60.1. Arise, shine, for thy light is come, And the glory of the LORD is risen upon thee." 62.1. For Zion’s sake will I not hold My peace, And for Jerusalem’s sake I will not rest, Until her triumph go forth as brightness, And her salvation as a torch that burneth."
9. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
10. Hesiod, Works And Days, 288-292, 287 (8th cent. BCE - 7th cent. BCE)

287. Perses, remember this, serve righteousne
11. Homer, Odyssey, 5.306 (8th cent. BCE - 7th cent. BCE)

12. Theognis, Elegies, 912-914, 911 (6th cent. BCE - 5th cent. BCE)

13. Xenophon, Memoirs, 2.1.29-2.1.34 (5th cent. BCE - 4th cent. BCE)

2.1.29. And Vice, as Prodicus tells, answered and said: Heracles, mark you how hard and long is that road to joy, of which this woman tells? but I will lead you by a short and easy road to happiness. And Virtue said: 2.1.30. What good thing is thine, poor wretch, or what pleasant thing dost thou know, if thou wilt do nought to win them? Thou dost not even tarry for the desire of pleasant things, but fillest thyself with all things before thou desirest them, eating before thou art hungry, drinking before thou art thirsty, getting thee cooks, to give zest to eating, buying thee costly wines and running to and fro in search of snow in summer, to give zest to drinking; to soothe thy slumbers it is not enough for thee to buy soft coverlets, but thou must have frames for thy beds. For not toil, but the tedium of having nothing to do, makes thee long for sleep. Thou dost rouse lust by many a trick, when there is no need, using men as women: thus thou trainest thy friends, waxing wanton by night, consuming in sleep the best hours of day. 2.1.31. Immortal art thou, yet the outcast of the gods, the scorn of good men. Praise, sweetest of all things to hear, thou hearest not: the sweetest of all sights thou beholdest not, for never yet hast thou beheld a good work wrought by thyself. Who will believe what thou dost say? who will grant what thou dost ask? Or what sane man will dare join thy throng? While thy votaries are young their bodies are weak, when they wax old, their souls are without sense; idle and sleek they thrive in youth, withered and weary they journey through old age, and their past deeds bring them shame, their present deeds distress. Pleasure they ran through in their youth: hardship they laid up for their old age. 2.1.32. But I company with gods and good men, and no fair deed of god or man is done without my aid. I am first in honour among the gods and among men that are akin to me: to craftsmen a beloved fellow-worker, to masters a faithful guardian of the house, to servants a kindly protector: good helpmate in the toils of peace, staunch ally in the deeds of war, best partner in friendship. 2.1.33. To my friends meat and drink bring sweet and simple enjoyment: for they wait till they crave them. And a sweeter sleep falls on them than on idle folk: they are not vexed at awaking from it, nor for its sake do they neglect to do their duties. The young rejoice to win the praise of the old; the elders are glad to be honoured by the young; with joy they recall their deeds past, and their present well-doing is joy to them, for through me they are dear to the gods, lovely to friends, precious to their native land. And when comes the appointed end, they lie not forgotten and dishonoured, but live on, sung and remembered for all time. O Heracles, thou son of goodly parents, if thou wilt labour earnestly on this wise, thou mayest have for thine own the most blessed happiness. 2.1.34. Such, in outline, is Prodicus’ story of the training of Heracles by Virtue; only he has clothed the thoughts in even finer phrases than I have done now. But anyhow, Aristippus, it were well that you should think on these things and try to show some regard for the life that lies before you.
14. Anon., 1 Enoch, 91.3 (3rd cent. BCE - 2nd cent. BCE)

91.3. And he spake unto all the children of righteousness and said: 100. And in those days in one place the fathers together with their sons shall be smitten And brothers one with another shall fall in death Till the streams flow with their blood.",For a man shall not withhold his hand from slaying his sons and his sons' sons, And the sinner shall not withhold his hand from his honoured brother: From dawn till sunset they shall slay one another.,And the horse shall walk up to the breast in the blood of sinners, And the chariot shall be submerged to its height.,In those days the angels shall descend into the secret places And gather together into one place all those who brought down sin And the Most High will arise on that day of judgement To execute great judgement amongst sinners.",And over all the righteous and holy He will appoint guardians from amongst the holy angels To guard them as the apple of an eye, Until He makes an end of all wickedness and all sin, And though the righteous sleep a long sleep, they have nought to fear.,And (then) the children of the earth shall see the wise in security, And shall understand all the words of this book, And recognize that their riches shall not be able to save them In the overthrow of their sins.,Woe to you, Sinners, on the day of strong anguish, Ye who afflict the righteous and burn them with fire: Ye shall be requited according to your works.,Woe to you, ye obstinate of heart, Who watch in order to devise wickedness: Therefore shall fear come upon you And there shall be none to help you.,Woe to you, ye sinners, on account of the words of your mouth, And on account of the deeds of your hands which your godlessness as wrought, In blazing flames burning worse than fire shall ye burn.,And now, know ye that from the angels He will inquire as to your deeds in heaven, from the sun and from the moon and from the stars in reference to your sins because upon the earth ye execute,judgement on the righteous. And He will summon to testify against you every cloud and mist and dew and rain; for they shall all be withheld because of you from descending upon you, and they,shall be mindful of your sins. And now give presents to the rain that it be not withheld from descending upon you, nor yet the dew, when it has received gold and silver from you that it may descend. When the hoar-frost and snow with their chilliness, and all the snow-storms with all their plagues fall upon you, in those days ye shall not be able to stand before them.
15. Dead Sea Scrolls, Community Rule, None (2nd cent. BCE - 1st cent. CE)

16. Dead Sea Scrolls, Hodayot, 4.25, 5.19-5.22 (2nd cent. BCE - 1st cent. CE)

17. Dead Sea Scrolls, Hodayot, 4.25, 5.19-5.22 (2nd cent. BCE - 1st cent. CE)

18. Septuagint, Ecclesiasticus (Siracides), 37.3 (2nd cent. BCE - 2nd cent. BCE)

37.3. O evil imagination, why were you formed to cover the land with deceit? 37.3. for overeating brings sickness,and gluttony leads to nausea.
19. Septuagint, Wisdom of Solomon, 7.7, 7.10, 7.24, 7.26, 12.10, 13.10-13.19, 14.23-14.26, 18.4 (2nd cent. BCE - 1st cent. BCE)

7.7. Therefore I prayed, and understanding was given me;I called upon God, and the spirit of wisdom came to me. 7.10. I loved her more than health and beauty,and I chose to have her rather than light,because her radiance never ceases. 7.24. For wisdom is more mobile than any motion;because of her pureness she pervades and penetrates all things. 7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 12.10. But judging them little by little thou gavest them a chance to repent,though thou wast not unaware that their origin was evil and their wickedness inborn,and that their way of thinking would never change. 13.10. But miserable, with their hopes set on dead things, are the men who give the name "gods" to the works of mens hands,gold and silver fashioned with skill,and likenesses of animals,or a useless stone, the work of an ancient hand. 13.11. A skilled woodcutter may saw down a tree easy to handle and skilfully strip off all its bark,and then with pleasing workmanship make a useful vessel that serves lifes needs 13.12. and burn the castoff pieces of his work to prepare his food, and eat his fill. 13.13. But a castoff piece from among them, useful for nothing,a stick crooked and full of knots,he takes and carves with care in his leisure,and shapes it with skill gained in idleness;he forms it like the image of a man 13.14. or makes it like some worthless animal,giving it a coat of red paint and coloring its surface red and covering every blemish in it with paint; 13.15. then he makes for it a niche that befits it,and sets it in the wall, and fastens it there with iron. 13.16. So he takes thought for it, that it may not fall,because he knows that it cannot help itself,for it is only an image and has need of help. 13.17. When he prays about possessions and his marriage and children,he is not ashamed to address a lifeless thing. 13.18. For health he appeals to a thing that is weak;for life he prays to a thing that is dead;for aid he entreats a thing that is utterly inexperienced;for a prosperous journey, a thing that cannot take a step; 13.19. for money-making and work and success with his hands he asks strength of a thing whose hands have no strength. 14.23. For whether they kill children in their initiations,or celebrate secret mysteries,or hold frenzied revels with strange customs 14.24. they no longer keep either their lives or their marriages pure,but they either treacherously kill one another,or grieve one another by adultery 14.25. and all is a raging riot of blood and murder,theft and deceit, corruption, faithlessness, tumult, perjury 14.26. confusion over what is good, forgetfulness of favors,pollution of souls, sex perversion,disorder in marriage, adultery, and debauchery. 18.4. For their enemies deserved to be deprived of light and imprisoned in darkness,those who had kept thy sons imprisoned,through whom the imperishable light of the law was to be given to the world.
20. Philo of Alexandria, On Giants, 44 (1st cent. BCE - 1st cent. CE)

44. If therefore, O my soul, any one of the temptations of pleasure invites you, turn yourself away, and directing your views towards another point, look at the genuine beauty of virtue, and having surveyed it, remain, until a desire for it has sunk into you, and draws you to it, like a magnet, and immediately leads you and attaches you to that which has become the object of your desire. XI.
21. Anon., Didache, 1.1-6.3 (1st cent. CE - 2nd cent. CE)

22. Clement of Rome, 1 Clement, 21.1 (1st cent. CE - 1st cent. CE)

21.1. Ὁρᾶτε, ἀγαπητοί, μὴ αἱ εὐεργεσίαι αὐτοῦ αἱ πολλαὶ γένωνται εἰς κρίμα A(C) read kri/ma pa=sin h(mi=n. ἡμῖν, ἐὰν μὴ ἀξίως αὐτοῦ πολιτευόμενοι τὰ καλὰ καὶ εὐάρεστα ἐνώπιον αὐτοῦ ποιῶμεν μεθ̓ ὁμονοίας.
23. Dio Chrysostom, Orations, 4.83-4.96 (1st cent. CE

4.83.  "Now as there are, roughly speaking, three prevailing types of lives which the majority usually adopt, not after thoughtful consideration and testing, I assure you, but because they are carried away by chance and thoughtless impulse, we must affirm that there is just the same number of spirits whom the great mass of foolish humanity follows and serves — some men one spirit and some another — just as a wicked and wanton troop follows a wicked and frenzied leader. 4.84.  of these types of lives which I have mentioned, the first is luxurious and self-indulgent as regards bodily pleasures, the second, in its turn, is acquisitive and avaricious, while the third is more conspicuous and more disordered than the other two — I mean the one that loves honour and glory — and it manifests a more evident and violent disorder or frenzy, deluding itself into believing that it is enamoured of some noble ideal. 4.85.  "Therefore, come, let us imitate clever artists. They put the impress of their thought and art upon practically everything, representing not only the various gods in human forms but everything else as well. Sometimes they paint rivers in the likeness of men and springs in certain feminine shapes, yes, and islands and cities and well-nigh everything else, like Homer, who boldly represented the Scamander as speaking beneath his flood 4.86.  and though they cannot give speech to their figures, nevertheless do give them forms and symbols appropriate to their nature, as, for example, their river gods recline, usually naked, and wear long flowing beards and on their heads crowns of tamarisk or rushes. 4.87.  Let us then show ourselves to be no whit worse or less competent in the field of discourse than they in their several arts as we mould and depict the characters of the three spirits of the three lives, therein displaying an accomplishment the reverse of and complementary to the skill and prophetic power of the physiognomists, as they call them. 4.88.  These men can determine and announce a man's character from his shape and appearance; while we propose to draw from a man's habits and acts, a type and shape that will match the physiognomist's work — that is, if we shall succeed in getting hold rather of the average and lower types. 4.89.  Since our purpose is to show the absurdity existing in human lives, there is no impropriety or objection to our being seen imitating poets or artists or, if need be, priests of purification and to our striving to furnish illustrations and examples from every source, in the hope of being able to win souls from evil, delusion, and wicked desires and to lead them to love virtue and to long for a better life; 4.90.  or else we might follow the practice of some of those who deal with initiations and rites of purification, who appease the wrath of Hecate and undertake to make a person sound, and then before the cleansing process, as I understand, set forth and point to the many and various visions that, as they claim, the goddess sends when angry. 4.91.  "Well, then, the avaricious spirit craves gold, silver, lands, cattle, blocks of houses, and every kind of possession. Would it not be represented by a good artist as downcast and gloomy of appearance, humble and mean of dress — aye, as squalid and ragged, loving neither children nor parents nor native land, and recognizing no kinship but that of money, and considering the gods as nothing more than that which reveals to him many vast treasures or the deaths of certain kinsfolk and connections from whom he might inherit, regarding our holy festivals as sheer loss and useless expense, never laughing or smiling 4.92.  eyeing all with suspicion and thinking them dangerous, distrusting everybody, having a rapacious look, ever twitching his fingers as he computes his own property, I take it, or that of someone else — a spirit not only without appreciation or capacity for any other thing, but scoffing at education and literature except when they have to do with estimates and contracts, the still blinder lover of wealth, which is rightly described and portrayed as blind; 4.93.  mad about every kind of possession and thinking that nothing should be thrown away; unlike the magnetic stone, which they say attracts iron to itself, but amassing copper and lead as well, yes, even sand and rock if anyone gives them, and everywhere and in almost every case regarding possession as more profitable and better than non-possession. He is most frantic and eager, however, to get money, simply because success here is quickest and cheapest, since money goes on piling up day and night and outstrips, I ween, the circuits of the moon. 4.94.  He recks naught of dislike, hate, and curses and, besides, holds that while other kinds of possessions may be pretty baubles wherewith to amuse oneself, money, to put it succinctly, is the very essence of wealth. 4.95.  This, therefore, is what he seeks and pursues from any and every source, never concerning himself at all to ask whether it is acquired by shameful or by unjust means, except insofar as, observing the punishments meted out to footpads, he lets cowardice get the better of him and becomes cautious. For he has the soul of a worthless cur, that snatches up things when it expects not to be noticed, and looks on other morsels with longing eyes but keeps away from them, though reluctantly, because the guards are by. 4.96.  So let him be a man insignificant in appearance, servile, unsleeping, never smiling, ever quarrelling and fighting with someone, very much like a pander, who in garb as well as in character is shameless and niggardly, dressed in a coloured mantle, the finery of one of his harlots.
24. Josephus Flavius, Jewish War, 5.201 (1st cent. CE - 1st cent. CE)

5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold.
25. Josephus Flavius, Against Apion, 2.252-2.253 (1st cent. CE - 1st cent. CE)

2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]:
26. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 9 (1st cent. CE - 1st cent. CE)

27. New Testament, 1 John, 4.1 (1st cent. CE - 1st cent. CE)

4.1. Beloved, don't believe every spirit, but test the spirits, whether they are of God, because many false prophets have gone out into the world.
28. New Testament, 1 Peter, 1.21-1.22, 2.1, 2.11, 3.1-3.8, 4.3-4.4, 4.15, 5.12 (1st cent. CE - 1st cent. CE)

1.21. who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God. 1.22. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently: 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking 2.11. Beloved, I beg you as sojourners and pilgrims, to abstain from fleshly lusts, which war against the soul; 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word; 3.2. seeing your pure behavior in fear. 3.3. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; 3.4. but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is in the sight of God very precious. 3.5. For this is how the holy women before, who hoped in God, also adorned themselves, being in subjection to their own husbands: 3.6. as Sarah obeyed Abraham, calling him lord, whose children you now are, if you do well, and are not put in fear by any terror. 3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered. 3.8. Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous 4.3. For we have spent enough of our past time living in doing the desire of the Gentiles, and to have walked in lewdness, lusts, drunken binges, orgies, carousings, and abominable idolatries. 4.4. They think it is strange that you don't run with them into the same excess of riot, blaspheming: 4.15. For let none of you suffer as a murderer, or a thief, or an evil doer, or as a meddler in other men's matters. 5.12. Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand.
29. New Testament, 1 Corinthians, 1.1-1.2, 1.8-1.9, 1.26, 2.9-2.10, 2.12, 3.4-3.9, 3.16-3.17, 4.1, 4.13-4.14, 4.17, 4.21, 5.2, 5.5, 5.9-5.13, 6.1-6.6, 6.9-6.20, 7.14-7.15, 7.17, 7.21, 8.1-8.3, 9.4, 10.4, 10.7, 10.14, 10.19-10.20, 11.1, 12.2, 12.7, 12.9, 12.11, 12.13, 13.2, 14.1, 15.5, 15.19, 15.36, 15.43, 15.50, 15.58, 16.24 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 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. 2.12. 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. 3.4. For when one says, "I follow Paul," andanother, "I follow Apollos," aren't you fleshly? 3.5. Who then isApollos, and who is Paul, but servants through whom you believed; andeach as the Lord gave to him? 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 3.9. For we are God's fellow workers. Youare God's farming, God's building. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness? 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.11. But as it is, I wrote to you notto associate with anyone who is called a brother who is a sexualsinner, or covetous, or an idolater, or a slanderer, or a drunkard, oran extortioner. Don't even eat with such a person. 5.12. For what haveI to do with also judging those who are outside? Don't you judge thosewho are within? 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 6.2. Don't youknow that the saints will judge the world? And if the world is judgedby you, are you unworthy to judge the smallest matters? 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 9.4. Have we no right to eat and to drink? 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.14. Therefore, my beloved, flee fromidolatry. 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 11.1. Be imitators of me, even as I also am of Christ. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 15.5. and that heappeared to Cephas, then to the twelve. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 16.24. My love to all of you in Christ Jesus. Amen.
30. New Testament, 1 Thessalonians, 1.3-1.6, 1.8-1.9, 2.4, 2.8, 3.1-3.8, 4.7-4.9, 4.13-4.14, 5.4-5.8, 5.13, 5.20-5.21 (1st cent. CE - 1st cent. CE)

1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 3.1. Therefore, when we couldn't stand it any longer, we thought it good to be left behind at Athens alone 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 3.4. For most assuredly, when we were with you, we told you beforehand that we are to suffer affliction, even as it happened, and you know. 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 3.6. But when Timothy came just now to us from you, and brought us glad news of your faith and love, and that you have good memories of us always, longing to see us, even as we also long to see you; 3.7. for this cause, brothers, we were comforted over you in all our distress and affliction through your faith. 3.8. For now we live, if you stand fast in the Lord. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 5.4. But you, brothers, aren't in darkness, that the day should overtake you like a thief. 5.5. You are all sons of light, and sons of the day. We don't belong to the night, nor to darkness 5.6. so then let's not sleep, as the rest do, but let's watch and be sober. 5.7. For those who sleep, sleep in the night, and those who are drunken are drunken in the night. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.20. Don't despise prophesies. 5.21. Test all things, and hold firmly that which is good.
31. New Testament, 1 Timothy, 1.9-1.10, 2.2, 3.2-3.4, 4.12, 6.4-6.5, 6.11, 6.18 (1st cent. CE - 1st cent. CE)

1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers 1.10. for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; 2.2. for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 3.4. one who rules his own house well, having children in subjection with all reverence; 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.11. But you, man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, and gentleness. 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate;
32. New Testament, 2 Peter, 1.5-1.7, 2.15 (1st cent. CE - 1st cent. CE)

1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love. 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing;
33. New Testament, 2 Corinthians, 1.21, 1.22, 2.4, 2.8, 3.6, 3.8, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 4.4, 4.6, 4.10, 4.13, 5.1, 5.2, 5.3, 5.4, 5.17, 6.4, 6.6, 6.7, 6.14, 6.14-7.1, 6.16, 7.1, 8.7, 8.8, 10.4, 10.5, 10.6, 10.15, 11.3, 11.22, 12.15, 12.19, 12.20, 12.21, 13.11 (1st cent. CE - 1st cent. CE)

34. New Testament, 2 Thessalonians, 1.3 (1st cent. CE - 1st cent. CE)

1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds;
35. New Testament, 2 Timothy, 1.7, 2.22-2.25, 3.2-3.4, 3.10-3.11 (1st cent. CE - 1st cent. CE)

1.7. For God didn't give us a spirit of fear, but of power, love, and self-control. 2.22. Flee from youthful lusts; but pursue righteousness, faith, love, and peace with those who call on the Lord out of a pure heart. 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy 3.3. without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good 3.4. traitors, headstrong, conceited, lovers of pleasure rather than lovers of God; 3.10. But you did follow my teaching, conduct, purpose, faith, patience, love, steadfastness 3.11. persecutions, and sufferings: those things that happened to me at Antioch, Iconium, and Lystra. I endured those persecutions. Out of them all the Lord delivered me.
36. New Testament, Acts, 1.5, 2.38, 2.44-2.45, 4.32-4.35, 5.16, 8.7, 8.12-8.17, 15.7-15.8, 19.1-19.6 (1st cent. CE - 2nd cent. CE)

1.5. For John indeed baptized in water, but you will be baptized in the Holy Spirit not many days from now. 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. 2.44. All who believed were together, and had all things common. 2.45. They sold their possessions and goods, and distributed them to all, according as anyone had need. 4.32. The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was his own, but they had all things common. 4.33. With great power, the apostles gave their testimony of the resurrection of the Lord Jesus. Great grace was on them all. 4.34. For neither was there among them any who lacked, for as many as were owners of lands or houses sold them, and brought the prices of the things that were sold 4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 8.7. For unclean spirits came out of many of those who had them. They came out, crying with a loud voice. Many who had been paralyzed and lame were healed. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.13. Simon himself also believed. Being baptized, he continued with Philip. Seeing signs and great miracles done, he was amazed. 8.14. Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them 8.15. who, when they had come down, prayed for them, that they might receive the Holy Spirit; 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 8.17. Then they laid their hands on them, and they received the Holy Spirit. 15.7. When there had been much discussion, Peter rose up and said to them, "Brothers, you know that a good while ago God made choice among you, that by my mouth the Gentiles should hear the word of the gospel, and believe. 15.8. God, who knows the heart, testified about them, giving them the Holy Spirit, just like he did to us. 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.3. He said, "Into what then were you baptized?"They said, "Into John's baptism. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied.
37. New Testament, Apocalypse, 9.21, 18.2, 21.8, 22.15 (1st cent. CE - 1st cent. CE)

9.21. They didn't repent of their murders, nor of their sorceries, nor of their sexual immorality, nor of their thefts. 18.2. He cried with a mighty voice, saying, "Fallen, fallen is Babylon the great, and has become a habitation of demons, and a prison of every unclean spirit, and a prison of every unclean and hateful bird! 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
38. New Testament, Philemon, 5, 7, 9, 16 (1st cent. CE - 1st cent. CE)

39. New Testament, Colossians, 1.4, 1.5, 1.7, 1.12, 1.13, 1.21, 1.22, 1.23, 2.12, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.8, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18-4.1, 4.7, 4.8, 4.9 (1st cent. CE - 1st cent. CE)

1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light;
40. New Testament, Ephesians, 1.2-1.4, 1.13, 1.15-1.23, 2.1-2.13, 2.18, 3.5-3.6, 3.14-3.21, 4.1-4.32, 5.1-5.14, 5.20, 6.21-6.23 (1st cent. CE - 1st cent. CE)

1.2. Grace to you and peace from God our Father and the Lord Jesus Christ. 1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.18. For through him we both have our access in one Spirit to the Father. 3.5. which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20. But you did not learn Christ that way; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 4.25. Therefore, putting away falsehood, speak truth each one with his neighbor. For we are members one of another. 4.26. Be angry, and don't sin." Don't let the sun go down on your wrath 4.27. neither give place to the devil. 4.28. Let him who stole steal no more; but rather let him labor, working with his hands the thing that is good, that he may have something to give to him who has need. 4.29. Let no corrupt speech proceed out of your mouth, but such as is good for building up as the need may be, that it may give grace to those who hear. 4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption. 4.31. Let all bitterness, wrath, anger, outcry, and slander, be put away from you, with all malice. 4.32. And be kind to one another, tenderhearted, forgiving each other, just as God also in Christ forgave you. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 6.21. But that you also may know my affairs, how I am doing, Tychicus, the beloved brother and faithful servant in the Lord, will make known to you all things; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts. 6.23. Peace be to the brothers, and love with faith, from God the Father and the Lord Jesus Christ.
41. New Testament, Galatians, 1.6, 1.7, 1.8, 1.9, 1.13, 1.14, 2, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 3.1, 3.2, 3.5, 3.7, 3.10, 3.13, 3.14, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.29, 4.1, 4.3, 4.4, 4.5, 4.6, 4.7, 4.11, 4.20, 5, 5.1, 5.5, 5.6, 5.13, 5.13-6.10, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.23, 5.24, 5.25, 5.26, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.14, 6.15 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it.
42. New Testament, Hebrews, 6.11-6.12, 7.26, 10.22, 11.1 (1st cent. CE - 1st cent. CE)

6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 7.26. For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens; 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 11.1. Now faith is assurance of things hoped for, proof of things not seen.
43. New Testament, Philippians, 1.6, 1.9, 1.16-1.17, 1.25, 1.28-1.29, 2.1-2.13, 2.17-2.18, 2.25-2.30, 3.1-3.14, 4.1, 4.4, 4.10 (1st cent. CE - 1st cent. CE)

1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.16. The former insincerly preach Christ from selfish ambition, thinking that they add affliction to my chains; 1.17. but the latter out of love, knowing that I am appointed for the defense of the gospel. 1.25. Having this confidence, I know that I will remain, yes, and remain with you all, for your progress and joy in the faith 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26. since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.1. Finally, my brothers, rejoice in the Lord. To write the same things to you, to me indeed is not tiresome, but for you it is safe. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 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. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved. 4.4. Rejoice in the Lord always! Again I will say, Rejoice! 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity.
44. New Testament, Romans, 1.3, 1.4, 1.5, 1.9, 1.18-3.20, 1.24, 1.29, 1.30, 1.31, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.28, 2.29, 3.17, 3.28, 3.29, 3.30, 4.11, 4.12, 4.13, 4.16, 4.17, 4.18, 4.19, 4.20, 5.2, 5.5, 5.9, 5.20, 6, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.22, 6.23, 7, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.18, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.11, 9.13, 9.14, 9.16, 9.19, 9.22, 9.24, 10.9, 10.10, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.29, 12.2, 12.3, 12.6, 12.7, 12.8, 12.9, 12.19, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.12, 13.13, 13.14, 14, 14.7, 14.8, 14.15, 14.19, 15.30, 15.33, 16.5, 16.8, 16.9, 16.12, 16.26 (1st cent. CE - 1st cent. CE)

45. New Testament, Titus, 1.7-1.8, 2.2-2.10, 3.3 (1st cent. CE - 1st cent. CE)

1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another.
46. New Testament, John, 1.49-1.50, 2.1-2.11, 3.12, 3.22, 4.1, 4.50, 5.24, 6.25, 6.27-6.40, 6.47-6.48, 7.37-7.39, 8.24, 10.27, 11.26-11.27, 14.1-14.3, 14.15-14.17 (1st cent. CE - 1st cent. CE)

1.49. Nathanael answered him, "Rabbi, you are the Son of God! You are King of Israel! 1.50. Jesus answered him, "Because I told you, 'I saw you underneath the fig tree,' do you believe? You will see greater things than these! 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 6.25. When they found him on the other side of the sea, they asked him, "Rabbi, when did you come here? 6.27. Don't work for the food which perishes, but for the food which remains to eternal life, which the Son of Man will give to you. For God the Father has sealed him. 6.28. They said therefore to him, "What must we do, that we may work the works of God? 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.30. They said therefore to him, "What then do you do for a sign, that we may see, and believe you? What work do you do? 6.31. Our fathers ate the manna in the wilderness. As it is written, 'He gave them bread out of heaven to eat.' 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.33. For the bread of God is that which comes down out of heaven, and gives life to the world. 6.34. They said therefore to him, "Lord, always give us this bread. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 6.36. But I told you that you have seen me, and yet you don't believe. 6.37. All those who the Father gives me will come to me. Him who comes to me I will in no way throw out. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.40. This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day. 6.47. Most assuredly, I tell you, he who believes in me has eternal life. 6.48. I am the bread of life. 7.37. Now on the last and greatest day of the feast, Jesus stood and cried out, "If anyone is thirsty, let him come to me and drink! 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 8.24. I said therefore to you that you will die in your sins; for unless you believe that I am he, you will die in your sins. 10.27. My sheep hear my voice, and I know them, and they follow me. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.3. If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also. 14.15. If you love me, keep my commandments. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you.
47. New Testament, Luke, 5.20, 6.43-6.45, 8.25, 9.10, 10.18, 11.20, 12.28-12.29, 12.33, 12.41-12.46, 16.10-16.12, 17.6, 18.1-18.8, 18.11-18.27, 18.42 (1st cent. CE - 1st cent. CE)

5.20. Seeing their faith, he said to him, "Man, your sins are forgiven you. 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit. 6.44. For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush. 6.45. The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks. 8.25. He said to them, "Where is your faith?" Being afraid they marveled, saying one to another, "Who is this, then, that he commands even the winds and the water, and they obey him? 9.10. The apostles, when they had returned, told him what things they had done. He took them, and withdrew apart to a deserted place of a city called Bethsaida. 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 11.20. But if I by the finger of God cast out demons, then the Kingdom of God has come to you. 12.28. But if this is how God clothes the grass in the field, which today exists, and tomorrow is cast into the oven, how much more will he clothe you, O you of little faith? 12.29. Don't seek what you will eat or what you will drink; neither be anxious. 12.33. Sell that which you have, and give gifts to the needy. Make for yourselves purses which don't grow old, a treasure in the heavens that doesn't fail, where no thief approaches, neither moth destroys. 12.41. Peter said to him, "Lord, are you telling this parable to us, or to everybody? 12.42. The Lord said, "Who then is the faithful and wise steward, whom his lord will set over his household, to give them their portion of food at the right times? 12.43. Blessed is that servant whom his lord will find doing so when he comes. 12.44. Truly I tell you, that he will set him over all that he has. 12.45. But if that servant says in his heart, 'My lord delays his coming,' and begins to beat the menservants and the maidservants, and to eat and drink, and to be drunken 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 16.10. He who is faithful in a very little is faithful also in much. He who is dishonest in a very little is also dishonest in much. 16.11. If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 16.12. If you have not been faithful in that which is another's, who will give you that which is your own? 17.6. The Lord said, "If you had faith like a grain of mustard seed, you would tell this sycamore tree, 'Be uprooted, and be planted in the sea,' and it would obey you. 18.1. He also spoke a parable to them that they must always pray, and not give up 18.2. saying, "There was a judge in a certain city who didn't fear God, and didn't respect man. 18.3. A widow was in that city, and she often came to him, saying, 'Defend me from my adversary!' 18.4. He wouldn't for a while, but afterward he said to himself, 'Though I neither fear God, nor respect man 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.' 18.6. The Lord said, "Listen to what the unrighteous judge says. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 18.8. I tell you that he will avenge them quickly. Nevertheless, when the Son of Man comes, will he find faith on the earth? 18.11. The Pharisee stood and prayed to himself like this: 'God, I thank you, that I am not like the rest of men, extortioners, unrighteous, adulterers, or even like this tax collector. 18.12. I fast twice a week. I give tithes of all that I get.' 18.13. But the tax collector, standing far away, wouldn't even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me, a sinner!' 18.14. I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted. 18.15. They were also bringing their babies to him, that he might touch them. But when the disciples saw it, they rebuked them. 18.16. Jesus summoned them, saying, "Allow the little children to come to me, and don't hinder them, for the Kingdom of God belongs to such as these. 18.17. Most assuredly, I tell you, whoever doesn't receive the Kingdom of God like a little child, he will in no way enter into it. 18.18. A certain ruler asked him, saying, "Good Teacher, what shall I do to inherit eternal life? 18.19. Jesus asked him, "Why do you call me good? No one is good, except one -- God. 18.20. You know the commandments: 'Don't commit adultery,' 'Don't murder,' 'Don't steal,' 'Don't give false testimony,' 'Honor your father and your mother.' 18.21. He said, "I have observed all these things from my youth up. 18.22. When Jesus heard these things, he said to him, "You still lack one thing. Sell all that you have, and distribute it to the poor. You will have treasure in heaven. Come, follow me. 18.23. But when he heard these things, he became very sad, for he was very rich. 18.24. Jesus, seeing that he became very sad, said, "How hard it is for those who have riches to enter into the Kingdom of God! 18.25. For it is easier for a camel to enter in through a needle's eye, than for a rich man to enter into the Kingdom of God. 18.26. Those who heard it said, "Then who can be saved? 18.27. But he said, "The things which are impossible with men are possible with God. 18.42. Jesus said to him, "Receive your sight. Your faith has healed you.
48. New Testament, Mark, 1.4, 1.14-1.15, 1.20-1.26, 2.5, 4.40, 5.34, 6.7, 6.30, 7.15, 7.20-7.23, 11.22-11.23, 12.28-12.32, 15.21, 16.7, 16.16 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.14. Now after John was taken into custody, Jesus came into Galilee, preaching the gospel of the Kingdom of God 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 1.20. Immediately he called them, and they left their father, Zebedee, in the boat with the hired servants, and went after him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 5.34. He said to her, "Daughter, your faith has made you well. Go in peace, and be cured of your disease. 6.7. He called to himself the twelve, and began to send them out two by two; and he gave them authority over the unclean spirits. 6.30. The apostles gathered themselves together to Jesus, and they told him all things, whatever they had done, and whatever they had taught. 7.15. There is nothing from outside of the man, that going into him can defile him; but the things which proceed out of the man are those that defile the man. 7.20. He said, "That which proceeds out of the man, that defiles the man. 7.21. For from within, out of the hearts of men, proceed evil thoughts, adulteries, sexual sins, murders, thefts 7.22. covetings, wickedness, deceit, lustful desires, an evil eye, blasphemy, pride, and foolishness. 7.23. All these evil things come from within, and defile the man. 11.22. Jesus answering said to them, "Have faith in God. 11.23. For most assuredly I tell you, whoever may tell this mountain, 'Be taken up and cast into the sea,' and doesn't doubt in his heart, but believes that what he says is happening; he shall have whatever he says. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 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. 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.16. He who believes and is baptized will be saved; but he who disbelieves will be condemned.
49. New Testament, Matthew, 3.10, 5.3-5.20, 5.48, 6.30-6.31, 7.12-7.13, 7.16-7.20, 7.26, 8.10, 8.26, 9.2, 9.27, 15.1-15.20, 15.28, 16.15-16.16, 17.20, 19.21, 21.20-21.22, 25.2-25.3, 25.8 (1st cent. CE - 1st cent. CE)

3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.4. Blessed are those who mourn, For they shall be comforted. 5.5. Blessed are the gentle, For they shall inherit the earth. 5.6. Blessed are those who hunger and thirst after righteousness, For they shall be filled. 5.7. Blessed are the merciful, For they shall obtain mercy. 5.8. Blessed are the pure in heart, For they shall see God. 5.9. Blessed are the peacemakers, For they shall be called sons of God. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 5.11. Blessed are you when people reproach you, persecute you, and say all kinds of evil against you falsely, for my sake. 5.12. Rejoice, and be exceedingly glad, for great is your reward in heaven. For that is how they persecuted the prophets who were before you. 5.13. You are the salt of the earth, but if the salt has lost its flavor, with what will it be salted? It is then good for nothing, but to be cast out and trodden under the feet of men. 5.14. You are the light of the world. A city located on a hill can't be hidden. 5.15. Neither do you light a lamp, and put it under a measuring basket, but on a stand; and it shines to all who are in the house. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.18. For most assuredly, I tell you, until heaven and earth pass away, not even one smallest letter or one tiny pen stroke shall in any way pass away from the law, until all things are accomplished. 5.19. Whoever, therefore, shall break one of these least commandments, and teach others to do so, shall be called least in the Kingdom of Heaven; but whoever shall do and teach them shall be called great in the Kingdom of Heaven. 5.20. For I tell you that unless your righteousness exceeds that of the scribes and Pharisees, there is no way you will enter into the Kingdom of Heaven. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.30. But if God so clothes the grass of the field, which today exists, and tomorrow is thrown into the oven, won't he much more clothe you, you of little faith? 6.31. Therefore don't be anxious, saying, 'What will we eat?', 'What will we drink?' or, 'With what will we be clothed?' 7.12. Therefore whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets. 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 7.20. Therefore, by their fruits you will know them. 7.26. Everyone who hears these words of mine, and doesn't do them will be like a foolish man, who built his house on the sand. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.26. He said to them, "Why are you fearful, oh you of little faith?" Then he got up, rebuked the wind and the sea, and there was a great calm. 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.27. As Jesus passed by from there, two blind men followed him, calling out and saying, "Have mercy on us, son of David! 15.1. Then Pharisees and scribes came to Jesus from Jerusalem, saying 15.2. Why do your disciples disobey the tradition of the elders? For they don't wash their hands when they eat bread. 15.3. He answered them, "Why do you also disobey the commandment of God because of your tradition? 15.4. For God commanded, 'Honor your father and your mother,' and, 'He who speaks evil of father or mother, let him be put to death.' 15.5. But you say, 'Whoever may tell his father or his mother, "Whatever help you might otherwise have gotten from me is a gift devoted to God 15.6. he shall not honor his father or mother.' You have made the commandment of God void because of your tradition. 15.7. You hypocrites! Well did Isaiah prophesy of you, saying 15.8. 'These people draw near to me with their mouth, And honor me with their lips; But their heart is far from me. 15.9. And in vain do they worship me, Teaching as doctrine rules made by men.' 15.10. He summoned the multitude, and said to them, "Hear, and understand. 15.11. That which enters into the mouth doesn't defile the man; but that which proceeds out of the mouth, this defiles the man. 15.12. Then the disciples came, and said to him, "Do you know that the Pharisees were offended, when they heard this saying? 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 15.14. Leave them alone. They are blind guides of the blind. If the blind guide the blind, both will fall into a pit. 15.15. Peter answered him, "Explain the parable to us. 15.16. So Jesus said, "Do you also still not understand? 15.17. Don't you understand that whatever goes into the mouth passes into the belly, and then out of the body? 15.18. But the things which proceed out of the mouth come out of the heart, and they defile the man. 15.19. For out of the heart come forth evil thoughts, murders, adulteries, sexual sins, thefts, false testimony, and blasphemies. 15.20. These are the things which defile the man; but to eat with unwashed hands doesn't defile the man. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 16.15. He said to them, "But who do you say that I am? 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 21.20. When the disciples saw it, they marveled, saying, "How did the fig tree immediately wither away? 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.'
50. Polycarp of Smyrna, Letter To The Philippians, 2.2 (1st cent. CE - 2nd cent. CE)

51. Seneca The Younger, Letters, 47 (1st cent. CE - 1st cent. CE)

52. Hermas, Mandates, 4.1 (2nd cent. CE - 2nd cent. CE)

53. Irenaeus, Refutation of All Heresies, 5.8.1-5.8.2, 5.9.2-5.9.4, 5.10.2, 5.11.1, 5.12.3 (2nd cent. CE - 3rd cent. CE)

54. Lucian, Alexander The False Prophet, 38 (2nd cent. CE - 2nd cent. CE)

38. It was with his eye on this Italian propaganda, too, that he took a further step. This was the institution of mysteries, with hierophants and torch bearers complete. The ceremonies occupied three successive days. On the first, proclamation was made on the Athenian model to this effect: ‘If there be any atheist or Christian or Epicurean here spying upon our rites, let him depart in haste; and let all such as have faith in the God be initiated and all blessing attend them.’ He led the litany with, ‘Christians, avaunt!’ and the crowd responded, ‘Epicureans, avaunt!’ Then was presented the child bed of Leto and birth of Apollo, the bridal of Coronis, Asclepius born. The second day, the epiphany and nativity of the God Glycon.
55. Philostratus The Athenian, Lives of The Sophists, 531, 493 (2nd cent. CE

56. Augustine, Against Fortunatus, 21 (4th cent. CE - 5th cent. CE)

57. Augustine, The City of God, 14.2-14.3, 14.5-14.9 (4th cent. CE - 5th cent. CE)

14.3. But if any one says that the flesh is the cause of all vices and ill conduct, inasmuch as the soul lives wickedly only because it is moved by the flesh, it is certain he has not carefully considered the whole nature of man. For the corruptible body, indeed, weighs down the soul. Wisdom 9:15 Whence, too, the apostle, speaking of this corruptible body, of which he had shortly before said, though our outward man perish, 2 Corinthians 4:16 says, We know that if our earthly house of this tabernacle were dissolved, we have a building of God, a house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: if so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up in life. 2 Corinthians 5:1-4 We are then burdened with this corruptible body; but knowing that the cause of this burdensomeness is not the nature and substance of the body, but its corruption, we do not desire to be deprived of the body, but to be clothed with its immortality. For then, also, there will be a body, but it shall no longer be a burden, being no longer corruptible. At present, then, the corruptible body presses down the soul, and the earthly tabernacle weighs down the mind that muses upon many things, nevertheless they are in error who suppose that all the evils of the soul proceed from the body. Virgil, indeed, seems to express the sentiments of Plato in the beautiful lines, where he says - A fiery strength inspires their lives, An essence that from heaven derives, Though clogged in part by limbs of clay And the dull 'vesture of decay;' but though he goes on to mention the four most common mental emotions - desire, fear, joy, sorrow - with the intention of showing that the body is the origin of all sins and vices, saying - Hence wild desires and grovelling fears, And human laughter, human tears, Immured in dungeon-seeming nights They look abroad, yet see no light, yet we believe quite otherwise. For the corruption of the body, which weighs down the soul, is not the cause but the punishment of the first sin; and it was not the corruptible flesh that made the soul sinful, but the sinful soul that made the flesh corruptible. And though from this corruption of the flesh there arise certain incitements to vice, and indeed vicious desires, yet we must not attribute to the flesh all the vices of a wicked life, in case we thereby clear the devil of all these, for he has no flesh. For though we cannot call the devil a fornicator or drunkard, or ascribe to him any sensual indulgence (though he is the secret instigator and prompter of those who sin in these ways), yet he is exceedingly proud and envious. And this viciousness has so possessed him, that on account of it he is reserved in chains of darkness to everlasting punishment. Now these vices, which have dominion over the devil, the apostle attributes to the flesh, which certainly the devil has not. For he says hatred, variance, emulations, strife, envying are the works of the flesh; and of all these evils pride is the origin and head, and it rules in the devil though he has no flesh. For who shows more hatred to the saints? Who is more at variance with them? Who more envious, bitter, and jealous? And since he exhibits all these works, though he has no flesh, how are they works of the flesh, unless because they are the works of man, who is, as I said, spoken of under the name of flesh? For it is not by having flesh, which the devil has not, but by living according to himself - that is, according to man - that man became like the devil. For the devil too, wished to live according to himself when he did not abide in the truth; so that when he lied, this was not of God, but of himself, who is not only a liar, but the father of lies, he being the first who lied, and the originator of lying as of sin. 14.6. But the character of the human will is of moment; because, if it is wrong, these motions of the soul will be wrong, but if it is right, they will be not merely blameless, but even praiseworthy. For the will is in them all; yea, none of them is anything else than will. For what are desire and joy but a volition of consent to the things we wish? And what are fear and sadness but a volition of aversion from the things which we do not wish? But when consent takes the form of seeking to possess the things we wish, this is called desire; and when consent takes the form of enjoying the things we wish, this is called joy. In like manner, when we turn with aversion from that which we do not wish to happen, this volition is termed fear; and when we turn away from that which has happened against our will, this act of will is called sorrow. And generally in respect of all that we seek or shun, as a man's will is attracted or repelled, so it is changed and turned into these different affections. Wherefore the man who lives according to God, and not according to man, ought to be a lover of good, and therefore a hater of evil. And since no one is evil by nature, but whoever is evil is evil by vice, he who lives according to God ought to cherish towards evil men a perfect hatred, so that he shall neither hate the man because of his vice, nor love the vice because of the man, but hate the vice and love the man. For the vice being cursed, all that ought to be loved, and nothing that ought to be hated, will remain. 14.8. Those emotions which the Greeks call εὐπαθείαι, and which Cicero calls constantiœ, the Stoics would restrict to three; and, instead of three perturbations in the soul of the wise man, they substituted severally, in place of desire, will; in place of joy, contentment; and for fear, caution; and as to sickness or pain, which we, to avoid ambiguity, preferred to call sorrow, they denied that it could exist in the mind of a wise man. Will, they say, seeks the good, for this the wise man does. Contentment has its object in good that is possessed, and this the wise man continually possesses. Caution avoids evil, and this the wise man ought to avoid. But sorrow arises from evil that has already happened; and as they suppose that no evil can happen to the wise man, there can be no representative of sorrow in his mind. According to them, therefore, none but the wise man wills, is contented, uses caution; and that the fool can do no more than desire, rejoice, fear, be sad. The former three affections Cicero calls constantiœ, the last four perturbationes. Many, however, calls these last passions; and, as I have said, the Greeks call the former εὐπαθείαι, and the latter πάθη . And when I made a careful examination of Scripture to find whether this terminology was sanctioned by it, I came upon this saying of the prophet: There is no contentment to the wicked, says the Lord; Isaiah 57:21 as if the wicked might more properly rejoice than be contented regarding evils, for contentment is the property of the good and godly. I found also that verse in the Gospel: Whatsoever ye would that men should do unto you, do ye even so unto them? Matthew 7:12 which seems to imply that evil or shameful things may be the object of desire, but not of will. Indeed, some interpreters have added good things, to make the expression more in conformity with customary usage, and have given this meaning, Whatsoever good deeds that you would that men should do unto you. For they thought that this would prevent any one from wishing other men to provide him with unseemly, not to say shameful gratifications - luxurious banquets, for example - on the supposition that if he returned the like to them he would be fulfilling this precept. In the Greek Gospel, however, from which the Latin is translated, good does not occur, but only, All things whatsoever ye would that men should do unto you, do ye even so unto them, and, as I believe, because good is already included in the word would; for He does not say desire. Yet though we may sometimes avail ourselves of these precise proprieties of language, we are not to be always bridled by them; and when we read those writers against whose authority it is unlawful to reclaim, we must accept the meanings above mentioned in passages where a right sense can be educed by no other interpretation, as in those instances we adduced partly from the prophet, partly from the Gospel. For who does not know that the wicked exult with joy? Yet there is no contentment for the wicked, says the Lord. And how so, unless because contentment, when the word is used in its proper and distinctive significance, means something different from joy? In like manner, who would deny that it were wrong to enjoin upon men that whatever they desire others to do to them they should themselves do to others, lest they should mutually please one another by shameful and illicit pleasure? And yet the precept, Whatsoever ye would that men should do unto you, do ye even so to them, is very wholesome and just. And how is this, unless because the will is in this place used strictly, and signifies that will which cannot have evil for its object? But ordinary phraseology would not have allowed the saying, Be unwilling to make any manner of lie, Sirach 7:13 had there not been also an evil will, whose wickedness separates if from that which the angels celebrated, Peace on earth, of good will to men. Luke 2:14 For good is superfluous if there is no other kind of will but good will. And why should the apostle have mentioned it among the praises of charity as a great thing, that it rejoices not in iniquity, unless because wickedness does so rejoice? For even with secular writers these words are used indifferently. For Cicero, that most fertile of orators, says, I desire, conscript fathers, to be merciful. And who would be so pedantic as to say that he should have said I will rather than I desire, because the word is used in a good connection? Again, in Terence, the profligate youth, burning with wild lust, says, I will nothing else than Philumena. That this will was lust is sufficiently indicated by the answer of his old servant which is there introduced: How much better were it to try and banish that love from your heart, than to speak so as uselessly to inflame your passion still more! And that contentment was used by secular writers in a bad sense that verse of Virgil testifies, in which he most succinctly comprehends these four perturbations - Hence they fear and desire, grieve and are content The same author had also used the expression, the evil contentments of the mind. So that good and bad men alike will, are cautious, and contented; or, to say the same thing in other words, good and bad men alike desire, fear, rejoice, but the former in a good, the latter in a bad fashion, according as the will is right or wrong. Sorrow itself, too, which the Stoics would not allow to be represented in the mind of the wise man, is used in a good sense, and especially in our writings. For the apostle praises the Corinthians because they had a godly sorrow. But possibly some one may say that the apostle congratulated them because they were penitently sorry, and that such sorrow can exist only in those who have sinned. For these are his words: For I perceive that the same epistle has made you sorry, though it were but for a season. Now I rejoice, not that you were made sorry, but that you sorrowed to repentance; for you were made sorry after a godly manner, that you might receive damage by us in nothing. For godly sorrow works repentance to salvation not to be repented of, but the sorrow of the world works death. For, behold, this selfsame thing that you sorrowed after a godly sort, what carefulness it wrought in you! 2 Corinthians 7:8-11 Consequently the Stoics may defend themselves by replying, that sorrow is indeed useful for repentance of sin, but that this can have no place in the mind of the wise man, inasmuch as no sin attaches to him of which he could sorrowfully repent, nor any other evil the endurance or experience of which could make him sorrowful. For they say that Alcibiades (if my memory does not deceive me), who believed himself happy, shed tears when Socrates argued with him, and demonstrated that he was miserable because he was foolish. In his case, therefore, folly was the cause of this useful and desirable sorrow, wherewith a man mourns that he is what he ought not to be. But the Stoics maintain not that the fool, but that the wise man, cannot be sorrowful. 14.9. But so far as regards this question of mental perturbations, we have answered these philosophers in the ninth book of this work, showing that it is rather a verbal than a real dispute, and that they seek contention rather than truth. Among ourselves, according to the sacred Scriptures and sound doctrine, the citizens of the holy city of God, who live according to God in the pilgrimage of this life, both fear and desire, and grieve and rejoice. And because their love is rightly placed, all these affections of theirs are right. They fear eternal punishment, they desire eternal life; they grieve because they themselves groan within themselves, waiting for the adoption, the redemption of their body; Romans 8:23 they rejoice in hope, because there shall be brought to pass the saying that is written, Death is swallowed up in victory. 1 Corinthians 15:54 In like manner they fear to sin, they desire to persevere; they grieve in sin, they rejoice in good works. They fear to sin, because they hear that because iniquity shall abound, the love of many shall wax cold. Matthew 24:12 They desire to persevere, because they hear that it is written, He that endures to the end shall be saved. Matthew 10:22 They grieve for sin, hearing that If we say that we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 They rejoice in good works, because they hear that the Lord loves a cheerful giver. 2 Corinthians 9:7 In like manner, according as they are strong or weak, they fear or desire to be tempted, grieve or rejoice in temptation. They fear to be tempted, because they hear the injunction, If a man be overtaken in a fault, you which are spiritual restore such an one in the spirit of meekness; considering yourself, lest you also be tempted. Galatians 6:l They desire to be tempted, because they hear one of the heroes of the city of God saying, Examine me, O Lord, and tempt me: try my reins and my heart. They grieve in temptations, because they see Peter weeping; Matthew 26:75 they rejoice in temptations, because they hear James saying, My brethren, count it all joy when you fall into various temptations. James 1:2 And not only on their own account do they experience these emotions, but also on account of those whose deliverance they desire and whose perdition they fear, and whose loss or salvation affects them with grief or with joy. For if we who have come into the Church from among the Gentiles may suitably instance that noble and mighty hero who glories in his infirmities, the teacher (doctor) of the nations in faith and truth, who also labored more than all his fellow apostles, and instructed the tribes of God's people by his epistles, which edified not only those of his own time, but all those who were to be gathered in - that hero, I say, and athlete of Christ, instructed by Him, anointed of His Spirit, crucified with Him, glorious in Him, lawfully maintaining a great conflict on the theatre of this world, and being made a spectacle to angels and men, 1 Corinthians 4:9 and pressing onwards for the prize of his high calling, Philippians 3:14 - very joyfully do we with the eyes of faith behold him rejoicing with them that rejoice, and weeping with them that weep; Romans 12:15 though hampered by fightings without and fears within; 2 Corinthians 7:5 desiring to depart and to be with Christ; Philippians 1:23 longing to see the Romans, that he might have some fruit among them as among other Gentiles; Romans 1:11-13 being jealous over the Corinthians, and fearing in that jealousy lest their minds should be corrupted from the chastity that is in Christ; 2 Corinthians 11:1-3 having great heaviness and continual sorrow of heart for the Israelites, Romans 9:2 because they, being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God; Romans 10:3 and expressing not only his sorrow, but bitter lamentation over some who had formally sinned and had not repented of their uncleanness and fornications. 2 Corinthians 12:21 If these emotions and affections, arising as they do from the love of what is good and from a holy charity, are to be called vices, then let us allow these emotions which are truly vices to pass under the name of virtues. But since these affections, when they are exercised in a becoming way, follow the guidance of right reason, who will dare to say that they are diseases or vicious passions? Wherefore even the Lord Himself, when He condescended to lead a human life in the form of a slave, had no sin whatever, and yet exercised these emotions where He judged they should be exercised. For as there was in Him a true human body and a true human soul, so was there also a true human emotion. When, therefore, we read in the Gospel that the hard-heartedness of the Jews moved Him to sorrowful indignation, Mark 3:5 that He said, I am glad for your sakes, to the intent you may believe, John 11:15 that when about to raise Lazarus He even shed tears, John 11:35 that He earnestly desired to eat the passover with His disciples, Luke 22:15 that as His passion drew near His soul was sorrowful, Matthew 26:38 these emotions are certainly not falsely ascribed to Him. But as He became man when it pleased Him, so, in the grace of His definite purpose, when it pleased Him He experienced those emotions in His human soul. But we must further make the admission, that even when these affections are well regulated, and according to God's will, they are peculiar to this life, not to that future life we look for, and that often we yield to them against our will. And thus sometimes we weep in spite of ourselves, being carried beyond ourselves, not indeed by culpable desire; but by praiseworthy charity. In us, therefore, these affections arise from human infirmity; but it was not so with the Lord Jesus, for even His infirmity was the consequence of His power. But so long as we wear the infirmity of this life, we are rather worse men than better if we have none of these emotions at all. For the apostle vituperated and abominated some who, as he said, were without natural affection. Romans 1:31 The sacred Psalmist also found fault with those of whom he said, I looked for some to lament with me, and there was none. For to be quite free from pain while we are in this place of misery is only purchased, as one of this world's literati perceived and remarked, at the price of blunted sensibilities both of mind and body. And therefore that which the Greeks call ἀπαθεια, and what the Latins would call, if their language would allow them, impassibilitas, if it be taken to mean an impassibility of spirit and not of body, or, in other words, a freedom from those emotions which are contrary to reason and disturb the mind, then it is obviously a good and most desirable quality, but it is not one which is attainable in this life. For the words of the apostle are the confession, not of the common herd, but of the eminently pious, just, and holy men: If we say we have no sin, we deceive ourselves, and the truth is not in us. 1 John 1:8 When there shall be no sin in a man, then there shall be this απάθεια . At present it is enough if we live without crime; and he who thinks he lives without sin puts aside not sin, but pardon. And if that is to be called apathy, where the mind is the subject of no emotion, then who would not consider this insensibility to be worse than all vices? It may, indeed, reasonably be maintained that the perfect blessedness we hope for shall be free from all sting of fear or sadness; but who that is not quite lost to truth would say that neither love nor joy shall be experienced there? But if by apathy a condition be meant in which no fear terrifies nor any pain annoys, we must in this life renounce such a state if we would live according to God's will, but may hope to enjoy it in that blessedness which is promised as our eternal condition. For that fear of which the Apostle John says, There is no fear in love; but perfect love casts out fear, because fear has torment. He that fears is not made perfect in love, 1 John 4:18 - that fear is not of the same kind as the Apostle Paul felt lest the Corinthians should be seduced by the subtlety of the serpent; for love is susceptible of this fear, yea, love alone is capable of it. But the fear which is not in love is of that kind of which Paul himself says, For you have not received the spirit of bondage again to fear. Romans 8:15 But as for that clean fear which endures for ever, if it is to exist in the world to come (and how else can it be said to endure for ever?), it is not a fear deterring us from evil which may happen, but preserving us in the good which cannot be lost. For where the love of acquired good is unchangeable, there certainly the fear that avoids evil is, if I may say so, free from anxiety. For under the name of clean fear David signifies that will by which we shall necessarily shrink from sin, and guard against it, not with the anxiety of weakness, which fears that we may strongly sin, but with the tranquillity of perfect love. Or if no kind of fear at all shall exist in that most imperturbable security of perpetual and blissful delights, then the expression, The fear of the Lord is clean, enduring for ever, must be taken in the same sense as that other, The patience of the poor shall not perish forever. For patience, which is necessary only where ills are to be borne, shall not be eternal, but that which patience leads us to will be eternal. So perhaps this clean fear is said to endure for ever, because that to which fear leads shall endure. And since this is so - since we must live a good life in order to attain to a blessed life, a good life has all these affections right, a bad life has them wrong. But in the blessed life eternal there will be love and joy, not only right, but also assured; but fear and grief there will be none. Whence it already appears in some sort what manner of persons the citizens of the city of God must be in this their pilgrimage, who live after the spirit, not after the flesh - that is to say, according to God, not according to man - and what manner of persons they shall be also in that immortality whither they are journeying. And the city or society of the wicked, who live not according to God, but according to man, and who accept the doctrines of men or devils in the worship of a false and contempt of the true divinity, is shaken with those wicked emotions as by diseases and disturbances. And if there be some of its citizens who seem to restrain and, as it were, temper those passions, they are so elated with ungodly pride, that their disease is as much greater as their pain is less. And if some, with a vanity monstrous in proportion to its rarity, have become enamored of themselves because they can be stimulated and excited by no emotion, moved or bent by no affection, such persons rather lose all humanity than obtain true tranquillity. For a thing is not necessarily right because it is inflexible, nor healthy because it is insensible.
58. Anon., 4 Ezra, 3.20-3.22, 3.26

3.20. Yet thou didst not take away from them their evil heart, so that thy law might bring forth fruit in them. 3.21. For the first Adam, burdened with an evil heart, transgressed and was overcome, as were also all who were descended from him. 3.22. Thus the disease became permanent; the law was in the people's heart along with the evil root, but what was good departed, and the evil remained. 3.26. in everything doing as Adam and all his descendants had done, for they also had the evil heart.


Subjects of this text:

subject book bibliographic info
(akratēs) / weakness of the will Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
abraham, trust of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 299
abraham Gruen, Ethnicity in the Ancient World - Did it matter (2020) 192
abram/abraham, change of name Cover, Philo of Alexandria: On the Change of Names (2023) 268, 271
abram/abraham, faith and doubt of Cover, Philo of Alexandria: On the Change of Names (2023) 468
abram/abraham Cover, Philo of Alexandria: On the Change of Names (2023) 468, 480
alexander of abonoteichus Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 100
ambrosiaster Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32
amphilochius of iconium Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
anger deSilva, Ephesians (2022) 241
anima Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
animus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 67
anonymous commentator discovered by h.j. frede Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32
antagoras Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
anthropology Osborne, Irenaeus of Lyons (2001) 227
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
apostolic tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
apostolus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
aristotle Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
arithmology, ninety Cover, Philo of Alexandria: On the Change of Names (2023) 468
artemis, goddess and cult, cult figure/statue Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
artemis, goddess and cult, fertility goddess Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
artistic metaphor, for training in virtue Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 1
ascent Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 100
asyndectic lists Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165, 169
athenaeus Taylor and Hay, Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary (2020) 225
baptism, and living to god Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
baptism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131; deSilva, Ephesians (2022) 127
betz, h. d. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 245
bible (hebrew bible and/or new testament) Damm, Religions and Education in Antiquity (2018) 123
binary, binaries Robbins et al., The Art of Visual Exegesis (2017) 239
body, bodies Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
body, relationship to moral character Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
body, transformation of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
body Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
body borders of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
body of christ, corporate identity as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 288
bonum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 67
book of thomas the contender, catholic christianity Damm, Religions and Education in Antiquity (2018) 123
boyarin, daniel Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 160
breath, as holy spirit Horkey, Cosmos in the Ancient World (2019) 293
breath, as pneuma Horkey, Cosmos in the Ancient World (2019) 293
breath Horkey, Cosmos in the Ancient World (2019) 293
cardinal virtues and vices Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74, 201
caro Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
character (diathesis, hexis, disposition, stable state) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
children/offspring, as addressees Stuckenbruck, 1 Enoch 91-108 (2007) 250
christ Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
christian citizenship Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 213
christianity, convert Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
christianity Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
church Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 245
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
cicero Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
circumcision Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 160; deSilva, Ephesians (2022) 127
clement of alexandria Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
commandments, living to god (ζῆν τῷ θεῷ) Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
community Horkey, Cosmos in the Ancient World (2019) 293
compassion, conversion, significance of deSilva, Ephesians (2022) 115, 127, 229, 241
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
constantia Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
conversion account for paraenetic, purposes Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 163
corinth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
correspondence, as basis for belief or knowledge Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 28
corruption Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 1
cosmology Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
cross, crucifixion Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
cross; crucifixion Robbins et al., The Art of Visual Exegesis (2017) 239
cupiditas, concupiscentia Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 67
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
cynics Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76
darkness Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248; deSilva, Ephesians (2022) 257
decalogue Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165
delphi Levison, Filled with the Spirit (2009) 274, 282
demons and sexual sin Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
demons in paul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
desire (epithumia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
determinism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
dinah Cover, Philo of Alexandria: On the Change of Names (2023) 480
dio chrysostom Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
distress (lupē, grief, pain) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
dominus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
doubt Cover, Philo of Alexandria: On the Change of Names (2023) 468, 480
downing, g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
dreams Levison, Filled with the Spirit (2009) 274, 282
dualism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
dust Levison, Filled with the Spirit (2009) 282
dying with christ deSilva, Ephesians (2022) 127, 200
education, hellenism and Damm, Religions and Education in Antiquity (2018) 123
education, jesus and Damm, Religions and Education in Antiquity (2018) 123
education, paul and Damm, Religions and Education in Antiquity (2018) 123
education, philosophical Damm, Religions and Education in Antiquity (2018) 123
emotions Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
entrustedness, cascade of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 287
entrustedness, of christians Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 317
entrustedness, of community members with specific roles Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 287, 288, 317
entrustedness, of paul Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 287
entrustedness, of pauls co-workers Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 287
ephesians, author/authorship Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
epictetus Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76
epicurus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
epigram Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
epigraphy/inscriptions, funerary inscriptions, epitaphs Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
epiktetos Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
eschatological expectation deSilva, Ephesians (2022) 255
eschatology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
eternal life Osborne, Irenaeus of Lyons (2001) 227
ethical, divine-human trust as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 69, 201, 317
ethics / ethical theory Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
evil Levison, Filled with the Spirit (2009) 282; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
faith, faithfulness (pistis) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
faith Cover, Philo of Alexandria: On the Change of Names (2023) 268, 468, 480
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
faithfuloess Levison, Filled with the Spirit (2009) 282
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 245
flesh Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153; Cover, Philo of Alexandria: On the Change of Names (2023) 268, 468; Levison, Filled with the Spirit (2009) 274, 282; Osborne, Irenaeus of Lyons (2001) 227; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
flesh (as negative force) deSilva, Ephesians (2022) 115, 229
flesh and spirit Osborne, Irenaeus of Lyons (2001) 227
fleshly, definition of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 78
formation of christian ethos deSilva, Ephesians (2022) 200, 241
formation of christian identity deSilva, Ephesians (2022) 257
fortunatus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 118
fruit/fruitless Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
galatia Levison, Filled with the Spirit (2009) 274
galatian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
gaudeo, gaudium Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 67
gentiles, in christian discourse Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 27, 28, 74, 287, 288, 299, 300
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
gnostics and gnosticism, as christian intellectuals Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 88
god, children of Levison, Filled with the Spirit (2009) 274
god, gift of Levison, Filled with the Spirit (2009) 282
god, kingdom of Levison, Filled with the Spirit (2009) 282
god, reign of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
god (theos) ix Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
good, goodness Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 118
gospel, of matthew Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
grace, response to deSilva, Ephesians (2022) 127
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201, 287, 288, 299, 300, 317
gregory of nazianzus Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
group boundaries deSilva, Ephesians (2022) 255, 257
happiness/the happy life Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
harmony with nature Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
healing Levison, Filled with the Spirit (2009) 282
heaven/heavenly Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
hebrews/israelites, and idolatry Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
hebrews/israelites, and paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 192
hierarchies, social Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
history, study of in relation to theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 27, 28
homer, homeric Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
homily Cover, Philo of Alexandria: On the Change of Names (2023) 268, 271
homonoia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
honor and dishonor deSilva, Ephesians (2022) 200, 255
hope Levison, Filled with the Spirit (2009) 274; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 69, 74
horn, f.w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
household, codes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
household Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 767
household codes Damm, Religions and Education in Antiquity (2018) 123
humankind, unity of Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
humans united with god Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
identity Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248
idol/idolatry Levison, Filled with the Spirit (2009) 282
idolatry, denounced in jewish texts Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
idolatry, in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
idolatry Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153
ignorance, gentile deSilva, Ephesians (2022) 229
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74, 299
imitation, of paul Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 287
imperfect trust, adequacy of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201, 300, 317
inclusio Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165
incorruptibility Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 1
incorruption Osborne, Irenaeus of Lyons (2001) 227
inheritance deSilva, Ephesians (2022) 255
inspiration Levison, Filled with the Spirit (2009) 274, 282
intellectual independence, in christianity Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 88
intellectual independence, paul versus valentinians on Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 88
intellectual independence Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 88
intermediates Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76
iranian dualism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165
isaac Cover, Philo of Alexandria: On the Change of Names (2023) 271
israel, seer of god Cover, Philo of Alexandria: On the Change of Names (2023) 268
israel deSilva, Ephesians (2022) 127
james, authorship of Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 172
james, law in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 177
jerome Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 67
jesus, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
jesus Damm, Religions and Education in Antiquity (2018) 123; Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 100; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
jesus christ, in paul Levison, Filled with the Spirit (2009) 274, 282
jesus christ Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 100; Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 274, 282
jewish practices/torah observance, circumcision Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 118
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76, 118
jews/judeans/ioudaioi, and ethnic vocabulary in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 192
jews/judeans/ioudaioi, and idolatry Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
jews and gentiles, in the church deSilva, Ephesians (2022) 115
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
josephus Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
joy Cover, Philo of Alexandria: On the Change of Names (2023) 468, 480; Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
joy (chara) Lee, Moral Transformation in Greco-Roman Philosophy of Mind: Mapping the Moral Milieu of the Apostle Paul and His Diaspora Jewish Contemporaries (2020) 26
judah the patriarch, judaic traditions, law in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 177
judaism, palestinian Cover, Philo of Alexandria: On the Change of Names (2023) 268
judaism, pharisaic Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 245
judaism/jewish, paraenesis Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 165
judaism Cover, Philo of Alexandria: On the Change of Names (2023) 480
judaizing Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76, 118
judgment deSilva, Ephesians (2022) 255
justification Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 11
kee, h. c. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
kingdom and kingship' "151.0_282.0@law, god's" Levison, Filled with the Spirit (2009) 282
kingdom of god Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 78; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
koinonia Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
kosmos Horkey, Cosmos in the Ancient World (2019) 293
ku¨mmel, w. g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 245
laetitia Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
law, god's" '151.0_274.0@law, torah Levison, Filled with the Spirit (2009) 274
law, laws, and living to god Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
law Robbins et al., The Art of Visual Exegesis (2017) 239
lehtipuu, o. Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 78
letters of recommendation Keener, First-Second Corinthians (2005) 167
libero/libertas Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33
life, eternal Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
life, of virtue Levison, Filled with the Spirit (2009) 274
life in the present, in the light of the future Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 163
light Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 248; deSilva, Ephesians (2022) 257
light of the world Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
lineage and genealogy as identity marker, in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 192
literature Levison, Filled with the Spirit (2009) 274, 282
living to god (ζῆν τῷ θεῷ), and commandments Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), and ethical imperatives Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), and laws Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), in luke-acts Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), in shepherd from paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), in tatian Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
living to god (ζῆν τῷ θεῷ), in the acts of paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
logos Cover, Philo of Alexandria: On the Change of Names (2023) 268
long, a. a. and sedley, d. n. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
lords prayer, matthean Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 128
love, loyal protest, tradition of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 27
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 69, 287, 288, 317
lucian Nicklas and Spittler, Credible, Incredible: The Miraculous in the Ancient Mediterranean. (2013) 100
lucretius Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
luke-acts and paul, in shepherd and paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
luke-acts and paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 109
lull, david j. Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 159
lycaonia Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
macedon/macedonians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 198
malus, malum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33, 67
manichees/manichaeism Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32, 33
marius victorinus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32
marriage Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 153; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 130
mary Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
maturation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 78
membrum Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 32
methuselah Stuckenbruck, 1 Enoch 91-108 (2007) 250
metus Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 67
meyer, p. w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 245
middle platonism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
mikva, mikvaot (ritual bathhouse) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
mind Trettel, Desires in Paradise: An Interpretative Study of Augustine's City of God 14 (2019) 33, 67
moral purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 131
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 11, 192
moses Cover, Philo of Alexandria: On the Change of Names (2023) 268
moses and mosaic law Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 245
nag hammadi codices Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 169
names, change of Cover, Philo of Alexandria: On the Change of Names (2023) 268, 271
nature/nature Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 76
necessity/require (anagkē, anagkazō) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 118
neither/nothing (oudeteros/ouden) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 118
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 69
new person deSilva, Ephesians (2022) 200, 229, 241, 257
new testament Damm, Religions and Education in Antiquity (2018) 123; Stanton, Unity and Disunity in Greek and Christian Thought under the Roman Peace (2021) 247
new testament theology Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 27
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74, 299
old person deSilva, Ephesians (2022) 200, 229, 241
oligopistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 201
origen Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 192
paganism Mitchell and Pilhofer, Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream (2019) 138
paideia, as dangerous Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 100
participation Osborne, Irenaeus of Lyons (2001) 227
passion Levison, Filled with the Spirit (2009) 282
passions deSilva, Ephesians (2022) 115, 229
passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
paul, and faithfulness (pistis) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
paul, and passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
paul, and torah observance Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 160
paul, attitude of to the law Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 159, 160
paul, love of god in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 172
paul, on intellectual independence Ayres and Ward, The Rise of the Early Christian Intellectual (2021) 88
paul, on pneuma Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 10
paul, on the law and virtue Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 159, 160
paul, on the law as pedagogue Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 159, 160