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Tiresias: The Ancient Mediterranean Religions Source Database



8250
New Testament, Galatians, 5.6


ἐν γὰρ Χριστῷ [Ἰησοῦ] οὔτε περιτομή τι ἰσχύει οὔτε ἀκροβυστία, ἀλλὰ πίστις διʼ ἀγάπης ἐνεργουμένη.For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.


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

54 results
1. Hebrew Bible, Deuteronomy, 5.6, 10.16 (9th cent. BCE - 3rd cent. BCE)

5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 10.16. וּמַלְתֶּם אֵת עָרְלַת לְבַבְכֶם וְעָרְפְּכֶם לֹא תַקְשׁוּ עוֹד׃ 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 10.16. Circumcise therefore the foreskin of your heart, and be no more stiffnecked."
2. Hebrew Bible, Exodus, 2.24-2.25, 4.22, 6.6-6.8, 20.1 (9th cent. BCE - 3rd cent. BCE)

2.24. וַיִּשְׁמַע אֱלֹהִים אֶת־נַאֲקָתָם וַיִּזְכֹּר אֱלֹהִים אֶת־בְּרִיתוֹ אֶת־אַבְרָהָם אֶת־יִצְחָק וְאֶת־יַעֲקֹב׃ 2.25. וַיַּרְא אֱלֹהִים אֶת־בְּנֵי יִשְׂרָאֵל וַיֵּדַע אֱלֹהִים׃ 4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 6.6. לָכֵן אֱמֹר לִבְנֵי־יִשְׂרָאֵל אֲנִי יְהוָה וְהוֹצֵאתִי אֶתְכֶם מִתַּחַת סִבְלֹת מִצְרַיִם וְהִצַּלְתִּי אֶתְכֶם מֵעֲבֹדָתָם וְגָאַלְתִּי אֶתְכֶם בִּזְרוֹעַ נְטוּיָה וּבִשְׁפָטִים גְּדֹלִים׃ 6.7. וְלָקַחְתִּי אֶתְכֶם לִי לְעָם וְהָיִיתִי לָכֶם לֵאלֹהִים וִידַעְתֶּם כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם הַמּוֹצִיא אֶתְכֶם מִתַּחַת סִבְלוֹת מִצְרָיִם׃ 6.8. וְהֵבֵאתִי אֶתְכֶם אֶל־הָאָרֶץ אֲשֶׁר נָשָׂאתִי אֶת־יָדִי לָתֵת אֹתָהּ לְאַבְרָהָם לְיִצְחָק וּלְיַעֲקֹב וְנָתַתִּי אֹתָהּ לָכֶם מוֹרָשָׁה אֲנִי יְהוָה׃ 20.1. וְיוֹם הַשְּׁבִיעִי שַׁבָּת לַיהוָה אֱלֹהֶיךָ לֹא־תַעֲשֶׂה כָל־מְלָאכָה אַתָּה וּבִנְךָ־וּבִתֶּךָ עַבְדְּךָ וַאֲמָתְךָ וּבְהֶמְתֶּךָ וְגֵרְךָ אֲשֶׁר בִּשְׁעָרֶיךָ 20.1. וַיְדַבֵּר אֱלֹהִים אֵת כָּל־הַדְּבָרִים הָאֵלֶּה לֵאמֹר׃ 2.24. And God heard their groaning, and God remembered His covet with Abraham, with Isaac, and with Jacob." 2.25. And God saw the children of Israel, and God took cognizance of them." 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 6.6. Wherefore say unto the children of Israel: I am the LORD, and I will bring you out from under the burdens of the Egyptians, and I will deliver you from their bondage, and I will redeem you with an outstretched arm, and with great judgments;" 6.7. and I will take you to Me for a people, and I will be to you a God; and ye shall know that I am the LORD your God, who brought you out from under the burdens of the Egyptians." 6.8. And I will bring you in unto the land, concerning which I lifted up My hand to give it to Abraham, to Isaac, and to Jacob; and I will give it you for a heritage: I am the LORD.’" 20.1. And God spoke all these words, saying:"
3. Hebrew Bible, Genesis, 17.1, 17.4, 17.6, 21.10, 24.2-24.3 (9th cent. BCE - 3rd cent. BCE)

17.1. זֹאת בְּרִיתִי אֲשֶׁר תִּשְׁמְרוּ בֵּינִי וּבֵינֵיכֶם וּבֵין זַרְעֲךָ אַחֲרֶיךָ הִמּוֹל לָכֶם כָּל־זָכָר׃ 17.1. וַיְהִי אַבְרָם בֶּן־תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי־אֵל שַׁדַּי הִתְהַלֵּךְ לְפָנַי וֶהְיֵה תָמִים׃ 17.4. אֲנִי הִנֵּה בְרִיתִי אִתָּךְ וְהָיִיתָ לְאַב הֲמוֹן גּוֹיִם׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 24.2. וַיֹּאמֶר אַבְרָהָם אֶל־עַבְדּוֹ זְקַן בֵּיתוֹ הַמֹּשֵׁל בְּכָל־אֲשֶׁר־לוֹ שִׂים־נָא יָדְךָ תַּחַת יְרֵכִי׃ 24.2. וַתְּמַהֵר וַתְּעַר כַּדָּהּ אֶל־הַשֹּׁקֶת וַתָּרָץ עוֹד אֶל־הַבְּאֵר לִשְׁאֹב וַתִּשְׁאַב לְכָל־גְּמַלָּיו׃ 24.3. וְאַשְׁבִּיעֲךָ בַּיהוָה אֱלֹהֵי הַשָּׁמַיִם וֵאלֹהֵי הָאָרֶץ אֲשֶׁר לֹא־תִקַּח אִשָּׁה לִבְנִי מִבְּנוֹת הַכְּנַעֲנִי אֲשֶׁר אָנֹכִי יוֹשֵׁב בְּקִרְבּוֹ׃ 24.3. וַיְהִי כִּרְאֹת אֶת־הַנֶּזֶם וְאֶת־הַצְּמִדִים עַל־יְדֵי אֲחֹתוֹ וּכְשָׁמְעוֹ אֶת־דִּבְרֵי רִבְקָה אֲחֹתוֹ לֵאמֹר כֹּה־דִבֶּר אֵלַי הָאִישׁ וַיָּבֹא אֶל־הָאִישׁ וְהִנֵּה עֹמֵד עַל־הַגְּמַלִּים עַל־הָעָיִן׃ 17.1. And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him: ‘I am God Almighty; walk before Me, and be thou wholehearted." 17.4. ’As for Me, behold, My covet is with thee, and thou shalt be the father of a multitude of nations." 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 21.10. Wherefore she said unto Abraham: ‘Cast out this bondwoman and her son; for the son of this bondwoman shall not be heir with my son, even with Isaac.’" 24.2. And Abraham said unto his servant, the elder of his house, that ruled over all that he had: ‘Put, I pray thee, thy hand under my thigh." 24.3. And I will make thee swear by the LORD, the God of heaven and the God of the earth, that thou shalt not take a wife for my son of the daughters of the Canaanites, among whom I dwell."
4. Hebrew Bible, Job, 14.1-14.2, 14.4-14.5 (9th cent. BCE - 3rd cent. BCE)

14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 14.4. מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃ 14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃ 14.1. Man that is born of a woman Is of few days, and full of trouble." 14.4. Who can bring a clean thing out of an unclean? not one." 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;"
5. Hebrew Bible, Leviticus, 19.18, 26.13 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 26.13. אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם מִהְיֹת לָהֶם עֲבָדִים וָאֶשְׁבֹּר מֹטֹת עֻלְּכֶם וָאוֹלֵךְ אֶתְכֶם קוֹמְמִיּוּת׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD." 26.13. I am the LORD your God, who brought you forth out of the land of Egypt, that ye should not be their bondmen; and I have broken the bars of your yoke, and made you go upright."
6. Hebrew Bible, Nahum, 3.9 (9th cent. BCE - 3rd cent. BCE)

3.9. כּוּשׁ עָצְמָה וּמִצְרַיִם וְאֵין קֵצֶה פּוּט וְלוּבִים הָיוּ בְּעֶזְרָתֵךְ׃ 3.9. Ethiopia and Egypt were thy strength, and it was infinite; Put and Lubim were thy helpers."
7. Hebrew Bible, 1 Samuel, 11.6 (8th cent. BCE - 5th cent. BCE)

11.6. וַתִּצְלַח רוּחַ־אֱלֹהִים עַל־שָׁאוּל בשמעו [כְּשָׁמְעוֹ] אֶת־הַדְּבָרִים הָאֵלֶּה וַיִּחַר אַפּוֹ מְאֹד׃ 11.6. And the spirit of God came upon Sha᾽ul when he heard those tidings, and his anger burned greatly."
8. Hebrew Bible, Isaiah, 41-55, 40 (8th cent. BCE - 5th cent. BCE)

9. Anon., Testament of Benjamin, 8.3 (2nd cent. BCE - 2nd cent. CE)

8.3. For as the sun is not defiled by shining on dung and mire, but rather drieth up both and driveth away the evil smell; so also the pure mind, though encompassed by the defilements of earth, rather cleanseth (them) and is not itself defiled.
10. Anon., Testament of Dan, 5.1 (2nd cent. BCE - 2nd cent. CE)

5.1. Observe, therefore, my children, the commandments of the Lord, And keep His law; Depart from wrath, And hate lying, That the Lord may dwell among you, And Beliar may flee from you.
11. Anon., Testament of Gad, 6.1-6.7 (2nd cent. BCE - 2nd cent. CE)

6.1. AND now, my children, I exhort you, love ye each one his brother, and put away hatred from your hearts, love one another in deed, and in word, and in the inclination of the soul. 6.2. For in the presence of my father I spake peaceably to Joseph; and when I had gone out, the spirit of hatred darkened my mind, and stirred up my soul to slay him. 6.3. Love ye one another from the heart; and if a man sin against thee, speak peaceably to him, and in thy soul hold not guile; and if he repent and confess, forgive him. 6.4. But if he deny it, do not get into a passion with him, lest catching the poison from thee he take to swearing and so thou sin doubly. 6.5. Let not another man hear thy secrets when engaged in legal strife, lest he come to hate thee and become thy enemy, and commit a great sin against thee; for ofttimes he addresseth thee guilefully or busieth himself about thee with wicked intent. 6.6. And though he deny it and yet have a sense of shame when reproved, give over reproving him. For be who denieth may repent so as not again to wrong thee; yea, he may also honour thee, and fear and be at peace with thee. 6.7. And if he be shameless and persist in his wrong-doing, even so forgive him from the heart, and leave to God the avenging.
12. Dead Sea Scrolls, 1Qha, 4.29, 4.38, 7.25-7.26, 15.10 (2nd cent. BCE - 1st cent. CE)

13. Septuagint, 1 Maccabees, 1.15 (2nd cent. BCE - 2nd cent. BCE)

1.15. and removed the marks of circumcision, and abandoned the holy covet. They joined with the Gentiles and sold themselves to do evil.
14. Philo of Alexandria, On Husbandry, 80-82, 79 (1st cent. BCE - missingth cent. CE)

79. But the divine army is the body of virtues, the champions of the souls that love God, whom it becomes, when they see the adversary defeated, to sing a most beautiful and becoming hymn to the God who giveth the victory and the glorious triumph; and two choruses, the one proceeding from the conclave of the men, and the other from the company of the women, will stand up and sing in alternate songs a melody responsive to one another's voices.
15. Philo of Alexandria, On The Special Laws, 1.2, 1.192 (1st cent. BCE - missingth cent. CE)

1.2. The ordice of circumcision of the parts of generation is ridiculed, though it is an act which is practised to no slight degree among other nations also, and most especially by the Egyptians, who appear to me to be the most populous of all nations, and the most abounding in all kinds of wisdom. 1.192. In addition the following ought to be said. These festal and holiday rests have in the past often opened up countless avenues to sins. For unmixed beverage and luxurious diets with excessive drinking arouse the insatiable desires of the stomach and also kindle the desires of the parts beneath the stomach. As these desires both flow and stream out in every way, they produce a surge of unspeakable evils using the fearless stimulant of the feast as a refuge to avoid suffering anything.
16. Philo of Alexandria, On The Contemplative Life, 13 (1st cent. BCE - missingth cent. CE)

13. Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds.
17. Anon., Epistle of Barnabas, 3.6, 16.4 (1st cent. CE - 2nd cent. CE)

3.6. To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law. 16.4. So it cometh to pass; for because they went to war it was pulled down by their enemies. Now also the very servants of their enemies shall build it up.
18. Clement of Rome, 1 Clement, 54.1 (1st cent. CE - 1st cent. CE)

54.1. Τίς οὖν ἐν ὑμῖν γενναῖος, τίς εὔσπλαγχνος, τίς πεπληροφορημένος ἀγάπης;
19. Epictetus, Discourses, 1.1.23, 1.2.14, 1.9.11, 1.9.15, 1.29.3, 2.11.20, 2.23.30-2.23.35, 3.3.14-3.3.16, 3.22.1-3.22.2, 3.24.85, 4.1.87-4.1.88, 4.1.111-4.1.112, 4.1.153, 4.4.33, 4.5.28, 4.7.5 (1st cent. CE - 2nd cent. CE)

20. Epictetus, Fragments, 4 (1st cent. CE - 2nd cent. CE)

21. Ignatius, To The Philadelphians, 1.1 (1st cent. CE - 2nd cent. CE)

1.1. This your bishop I have found to hold the ministry which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance; whose silence is more powerful than others' speech.
22. Ignatius, To The Philadelphians, 1.1 (1st cent. CE - 2nd cent. CE)

1.1. This your bishop I have found to hold the ministry which pertaineth to the common weal, not of himself or through men, nor yet for vain glory, but in the love of God the Father and the Lord Jesus Christ. And I am amazed at his forbearance; whose silence is more powerful than others' speech.
23. Ignatius, To The Smyrnaeans, 1.1 (1st cent. CE - 2nd cent. CE)

24. Josephus Flavius, Jewish Antiquities, 20.139, 20.200 (1st cent. CE - 1st cent. CE)

20.139. And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise.
25. Martial, Epigrams, 7.30.5, 7.82, 11.94 (1st cent. CE - 2nd cent. CE)

26. Martial, Epigrams, 7.30.5, 7.82, 11.94 (1st cent. CE - 2nd cent. CE)

27. Mishnah, Yoma, 3.4 (1st cent. CE - 3rd cent. CE)

3.4. They spread out a linen sheet between him and the people. He stripped off [his clothes], went down and immersed himself, came up and dried himself. They brought him the golden garments, he put them on and sanctified his hands and feet. They brought him the tamid. He made the required cut and some one else finished it for him. He received the blood and sprinkled it. He went inside to smoke the morning incense and to trim the lamps; And to offer up the head and the limbs and the griddle cakes and the wine."
28. New Testament, 1 John, 1.8, 2.2, 3.10-3.18, 4.7-4.11, 4.19-4.21 (1st cent. CE - 1st cent. CE)

1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 3.11. For this is the message which you heard from the beginning, that we should love one another; 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 3.13. Don't be surprised, my brothers, if the world hates you. 3.14. We know that we have passed out of death into life, because we love the brothers. He who doesn't love his brother remains in death. 3.15. Whoever hates his brother is a murderer, and you know that no murderer has eternal life remaining in him. 3.16. By this we know love, because he laid down his life for us. And we ought to lay down our lives for the brothers. 3.17. But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? 3.18. My little children, let's not love in word only, neither with the tongue only, but in deed and truth. 4.7. Beloved, let us love one another, for love is of God; and everyone who loves is born of God, and knows God. 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 4.11. Beloved, if God loved us in this way, we also ought to love one another. 4.19. We love Him, because he first loved us. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 4.21. This commandment we have from him, that he who loves God should also love his brother.
29. New Testament, 1 Corinthians, 2.7-2.8, 4.7, 7.17-7.24, 8.7, 10.20, 10.32, 12.13, 12.28, 13.1-13.13, 14.11, 15.9 (1st cent. CE - 1st cent. CE)

2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 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. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 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. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.4. Love is patient and is kind; love doesn't envy. Love doesn'tbrag, is not proud 13.5. doesn't behave itself inappropriately,doesn't seek its own way, is not provoked, takes no account of evil; 13.6. doesn't rejoice in unrighteousness, but rejoices with the truth; 13.7. bears all things, believes all things, hopes all things, enduresall things. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 14.11. If then I don't know the meaning ofthe sound, I would be to him who speaks a foreigner, and he who speakswould be a foreigner to me. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God.
30. New Testament, 1 Thessalonians, 1.5, 4.5 (1st cent. CE - 1st cent. CE)

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. 4.5. not in the passion of lust, even as the Gentiles who don't know God;
31. New Testament, 1 Timothy, 6.6 (1st cent. CE - 1st cent. CE)

6.6. But godliness with contentment is great gain.
32. New Testament, 2 Corinthians, 3.6, 5.5, 11.13, 11.22 (1st cent. CE - 1st cent. CE)

33. New Testament, 2 Thessalonians, 2.9 (1st cent. CE - 1st cent. CE)

2.9. even he whose coming is according to the working of Satan with all power and signs and lying wonders
34. New Testament, Acts, 3.12, 4.7, 6.8, 10.38, 15.1, 16.3 (1st cent. CE - 2nd cent. CE)

3.12. When Peter saw it, he answered to the people, "You men of Israel, why do you marvel at this man? Why do you fasten your eyes on us, as though by our own power or godliness we had made him walk? 4.7. When they had stood them in the midst, they inquired, "By what power, or in what name, have you done this? 6.8. Stephen, full of faith and power, performed great wonders and signs among the people. 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 16.3. Paul wanted to have him go out with him, and he took and circumcised him because of the Jews who were in those parts; for they all knew that his father was a Greek.
35. New Testament, Colossians, 1.13, 1.18, 1.24, 2.2, 2.11-2.13, 3.10-3.11, 4.11 (1st cent. CE - 1st cent. CE)

1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 2.2. that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me.
36. New Testament, Ephesians, 1.4-1.5, 1.22, 2.1-2.12, 2.19, 3.1-3.13, 3.21, 4.24, 5.1-5.6, 5.8, 5.14, 5.23-5.25, 5.27, 5.29, 5.32, 6.14 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 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. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3. how that by revelation the mystery was made known to me, as I wrote before in few words 3.4. by which, when you read, you can perceive my understanding in the mystery of Christ; 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 3.7. whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8. To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ 3.9. and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.11. according to the eternal purpose which he purposed in Christ Jesus our Lord; 3.12. in whom we have boldness and access in confidence through our faith in him. 3.13. Therefore I ask that you may not lose heart at my troubles for you, which are your glory. 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 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. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 6.14. Stand therefore, having the utility belt of truth buckled around your waist, and having put on the breastplate of righteousness
37. New Testament, Galatians, 1.1, 1.2, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.21, 3.26, 3.27, 3.28, 3.29, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.13, 4.14, 4.21-5.1, 4.28, 4.30, 4.31, 5.1, 5.2, 5.3, 5.4, 5.5, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24, 5.25, 6.2, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead)
38. New Testament, Hebrews, 1.1, 3.3, 6.1-6.12, 8.13, 9.1-9.28, 10.1, 10.22-10.25, 10.29, 12.4, 13.9, 13.24 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.6. and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 6.9. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 6.10. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 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. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3. After the second veil was the tabernacle which is called the Holy of Holies 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 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 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 12.4. You have not yet resisted to blood, striving against sin; 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. 13.24. Greet all of your leaders and all the saints. The Italians greet you.
39. New Testament, Philippians, 2.3, 2.8, 3.2-3.7, 3.9-3.11, 3.13, 3.19, 4.11 (1st cent. CE - 1st cent. CE)

2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 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. 3.9. 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. 3.13. 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 3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it.
40. New Testament, Romans, 1.4, 1.14, 2.19, 2.25-2.29, 3.1-3.9, 3.30, 4.9-4.12, 5.5, 5.12, 7.22, 8.1-8.2, 8.9-8.11, 8.18, 8.27-8.31, 8.35-8.39, 9.19, 10.12, 11.13, 11.17-11.24, 11.26, 13.8-13.10, 14.1-14.5, 15.8-15.9, 15.16, 15.19, 16.18 (1st cent. CE - 1st cent. CE)

1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 7.22. For I delight in God's law after the inward man 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.2. One man has faith to eat all things, but he who is weak eats only vegetables. 14.3. Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has received him. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 16.18. For those who are such don't serve our Lord, Jesus Christ, but their own belly; and by their smooth and flattering speech, they deceive the hearts of the innocent.
41. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE)

1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision
42. New Testament, John, 6.29, 6.65, 13.34-13.35, 15.5, 15.12, 15.17, 17.24 (1st cent. CE - 1st cent. CE)

6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 13.35. By this everyone will know that you are my disciples, if you have love for one another. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.12. This is my commandment, that you love one another, even as I have loved you. 15.17. I command these things to you, that you may love one another. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.
43. New Testament, Luke, 1.17, 1.35, 4.14, 5.17, 6.27-6.35, 8.46, 9.1-9.2 (1st cent. CE - 1st cent. CE)

1.17. He will go before him in the spirit and power of Elijah, 'to turn the hearts of the fathers to the children,' and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord. 1.35. The angel answered her, "The Holy Spirit will come on you, and the power of the Most High will overshadow you. Therefore also the holy one who is born from you will be called the Son of God. 4.14. Jesus returned in the power of the Spirit to Galilee, and news about him spread through all the surrounding area. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 6.27. But I tell you who hear: love your enemies, do good to those who hate you 6.28. bless those who curse you, and pray for those who insult you. 6.29. To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also. 6.30. Give to everyone who asks you, and don't ask him who takes away your goods to give them back again. 6.31. As you would like people to do to you, do exactly so to them. 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 6.33. If you do good to those who do good to you, what credit is that to you? For even sinners do the same. 6.34. If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much. 6.35. But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be sons of the Most High; for he is kind toward the unthankful and evil. 8.46. But Jesus said, "Someone did touch me, for I perceived that power has gone out of me. 9.1. He called the twelve together, and gave them power and authority over all demons, and to cure diseases. 9.2. He sent them forth to preach the Kingdom of God, and to heal the sick.
44. New Testament, Mark, 5.30, 6.5, 9.5, 9.39, 12.29-12.31 (1st cent. CE - 1st cent. CE)

5.30. Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, "Who touched my clothes? 6.5. He could do no mighty work there, except that he laid his hands on a few sick folk, and healed them. 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. 9.39. But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me. 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.
45. Petronius Arbiter, Satyricon, 68.8 (1st cent. CE - 1st cent. CE)

46. Petronius Arbiter, Satyricon, 68.8 (1st cent. CE - 1st cent. CE)

47. Tacitus, Histories, 5.5.2 (1st cent. CE - 2nd cent. CE)

48. Justin, Dialogue With Trypho, 47 (2nd cent. CE - 2nd cent. CE)

47. Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved? Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men - I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions. Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved? Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.'
49. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)

31a. מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך 31a. bWhat is the versefrom which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; bYou are He Who took me out [ igozi /i] of my mother’s womb”(Psalms 71:6). bFrom where mayit bbe inferred that thisword: b“ iGozi /i,” is a term of administering an oath? As it is written: “Cut off [ igozi /i] your hair and cast it away”(Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship., bAnd Rabbi Elazar says: To what is a fetus in its mother’s womb comparable?It is comparable bto a nut placed in a basinfull bof water,floating on top of the water. If ba person puts his finger on top ofthe nut, bit sinkseither bin this direction or in that direction. /b,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, the bfetus resides in the lower compartmentof the womb; in the bmiddlethree months, the bfetus resides in the middle compartment;and during the blastthree months of pregcy the bfetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this iswhat causes blabor pains. /b,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: bAnd this isthe explanation for bthat which we learnedin a ibaraita /i: bThe labor pains experienced bya woman who gives birth to ba female are greater thanthose bexperienced bya woman who gives birth to ba male.The Gemara will explain this below., bAnd Rabbi Elazar says: What is the versefrom which it is derived that a fetus initially resides in the lower part of the womb? b“When I was made in secret, and I was woven together in the lowest parts of the earth”(Psalms 139:15). Since it bis not stated: I residedin the lowest parts of the earth, bbut rather: “I was woven togetherin the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: bWhat is differentabout bthe labor pains experienced bya woman who gives birth to ba female,that they bare greater than those experienced bya woman who gives birth to ba male?The Gemara answers: bThisone, a male fetus, bemerges in the manner in which it engages in intercourse.Just as a male engages in intercourse facing downward, so too, it is born while facing down. bAnd thatone, a female fetus, bemerges in the manner in which it engages in intercourse,i.e., facing upward. Consequently, bthatone, a female fetus, bturns its face aroundbefore it is born, bbut thisone, a male fetus, bdoes not turn its face aroundbefore it is born.,§ bThe Sages taughtin a ibaraita /i: During bthe first three monthsof pregcy, bsexual intercourse is difficultand harmful bfor the woman and is also difficult for the offspring.During the bmiddlethree months, intercourse is bdifficult for the woman but is beneficial for the offspring.During the blastthree months, sexual intercourse is bbeneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned. /b,The Sages btaughtin a ibaraita /i: With regard to bone who engages in intercoursewith his wife bon the ninetieth dayof her pregcy, bit is as though he spillsher bblood.The Gemara asks: bHow does one knowthat it is the ninetieth day of her pregcy? bRather, Abaye says: One should go ahead and engage in intercoursewith his wife even if it might be the ninetieth day, bandrely on God to prevent any ensuing harm, as the verse states: b“The Lord preserves the simple”(Psalms 116:6).,§ bThe Sages taught: There are three partners inthe creation of ba person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from whichthe following body parts are formed: The bbones,the bsinews,the bnails,the bbrain that is in its head, andthe bwhite of the eye. His mother emits red seed, from whichare formed the bskin,the bflesh,the bhair, andthe bblack of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul,his bcountece [ iukelaster /i], eyesight, hearing of the ear,the capability of bspeechof bthe mouth,the capability of bwalkingwith bthe legs, understanding, and wisdom. /b, bAnd whena person’s btime to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part ofthe person’s bfather and mother before them. Rav Pappa said: Thisis in accordance with the adage bthat people say: Remove the saltfrom a piece of meat, bandyou may then btoss the meat to a dog,as it has become worthless.,§ bRav Ḥina bar Pappa taught: Whatis the meaning of that bwhich is written: “Who does great deeds beyond comprehension, wondrous deeds without number”(Job 9:10)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that if one bputs an article in a flask,even if the flask is btied and its openingfaces bupward, it is uncertain whetherthe item bis preservedfrom getting lost, band it is uncertain whether it is not preservedfrom being lost. bBut the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its openingfaces bdownward, andyet the fetus bis preserved. /b, bAnother matterthat demonstrates the difference between the attributes of God and the attributes of people is that when ba person places his articles on a scaleto be measured, bthe heavierthe item bis,the more bit descends. Butwhen bthe Holy One, Blessed be He,forms a fetus, bthe heavier the offspring gets,the more bit ascends upwardin the womb., bRabbi Yosei HaGelili taught: Whatis the meaning of that bwhich is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well”(Psalms 139:14)? bCome and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and bloodis that when ba person plants seedsof different species binone bgarden bed, each and every oneof the seeds bemergesas a grown plant baccording to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all ofthe seeds, i.e., those of both the father and the mother, bemergewhen the offspring is formed bas onesex., bAlternatively,when ba dyer puts herbs in a cauldron [ ileyora /i], they all emerge as one colorof dye, bwhereas the Holy One, Blessed be He, forms the fetus in a woman’s womb,and beach and every oneof the seeds bemerges as its own type.In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above., bRav Yosef taught: Whatis the meaning of that bwhich is written:“And on that day you shall say: bI will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me”(Isaiah 12:1)? bWith regard to whatmatter bis the verse speaking? /b,It is referring, for example, bto two people who lefttheir homes to go bon a businesstrip. bA thorn penetratedthe body bof one of them,and he was consequently unable to go with his colleague. bHe started blaspheming and cursingin frustration. bAfter a period of time, he heard that the ship of the otherperson bhad sunk in the sea,and realized that the thorn had saved him from death. He then bstarted thankingGod band praisingHim for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. bTherefore, it is statedat the end of the verse: b“Your anger is turned away, and You comfort me.” /b, bAnd thisstatement bisidentical to bthat which Rabbi Elazar said: Whatis the meaning of that bwhich is written:“Blessed be the Lord God, the God of Israel, bWho does wondrous things alone; and blessed be His glorious name forever”(Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that beven the one for whom the miracle was performed does not recognize the miraclethat was performed for bhim. /b, bRabbi Ḥanina bar Pappa taught: Whatis the meaning of that bwhich is written: “You measure [ izerita /i] my going about [ iorḥi /i] and my lying down [ iriv’i /i], and are acquainted with all my ways”(Psalms 139:3)? This verse bteaches that a person is not created from the entire dropof semen, bbut from its clearpart. iZeritacan mean to winnow, while iorḥiand iriv’ican both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. bThe school of Rabbi Yishmael taught a parable:This matter is comparable bto a person who winnowsgrain bin the granary; he takes the food and leaves the waste. /b,This is bin accordance witha statement bof Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is writtenin one of King David’s psalms: b“For You have girded me [ ivatazreni /i] with strength for battle”(II Samuel 22:40), without the letter ialefin ivatazreni /i; band it is writtenin another psalm: b“Who girds me [ ihame’azreni /i] with strength”(Psalms 18:33), with an ialefin ihame’azreini /i. What is the difference between these two expressions? bDavid said before the Holy One, Blessed be He: Master of the Universe, You selected me [ izeiritani /i],i.e., You separated between the procreative part and the rest of the semen in order to create me, band You have girded me [ izeraztani /i] with strength. /b, bRabbi Abbahu taught: Whatis the meaning of that bwhich is writtenin Balaam’s blessing: b“Who has counted the dust of Jacob, or numbered the stock [ irova /i] of Israel”(Numbers 23:10)? The verse bteaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse [ irevi’iyyoteihem /i],anticipating the time bwhen the drop from which the righteous person will be created will arrive. /b, bAndit was bdue to this matterthat bthe eye of wicked Balaam went blind. He said: ShouldGod, bwho is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blindedas a divine punishment, bas it is written: “The saying of the man whose eye is shut”(Numbers 24:3)., bAnd thisstatement bisthe same as that bwhich Rabbi Yoḥa said: Whatis the meaning of that bwhich is written,with regard to Leah’s conceiving Issachar: b“And he lay with her that night”(Genesis 30:16)? The verse bteaches that the Holy One, Blessed be He, contributed to that act.The manner in which God contributed to this act is derived from another verse, bas it is stated: “Issachar is a large-boned [ igarem /i] donkey”(Genesis 49:14). This teaches that God directed Jacob’s bdonkeytoward Leah’s tent so that he would engage in intercourse with her, thereby bcausing [ igaram /i]Leah’s conceiving bIssachar. /b,§ bRabbi Yitzḥak saysthat bRabbi Ami says:The sex of a fetus is determined at the moment of conception. If the bwoman emits seed first, she gives birth to a male,and if the bman emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male”(Leviticus 12:2)., bThe Sages taught: At first,people bwould saythat if the bwoman emits seed first she gives birth to a male,and if the bman emits seed first, she gives birth to a female. But the Sages did not explainfrom which verse this bmatteris derived, buntil Rabbi Tzadok came and explainedthat bitis derived from the following verse: b“These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah”(Genesis 46:15). From the fact that the verse battributes the males to the females,as the males are called: The sons of Leah, bandit attributes bthe females to the males, /bin that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: b“And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons”(I Chronicles 8:40). bIs it in a person’s power to have many sons and sons’ sons? Rather, because /b
50. Eusebius of Caesarea, Ecclesiastical History, 3.5.3 (3rd cent. CE - 4th cent. CE)

3.5.3. But the people of the church in Jerusalem had been commanded by a revelation, vouchsafed to approved men there before the war, to leave the city and to dwell in a certain town of Perea called Pella. And when those that believed in Christ had come there from Jerusalem, then, as if the royal city of the Jews and the whole land of Judea were entirely destitute of holy men, the judgment of God at length overtook those who had committed such outrages against Christ and his apostles, and totally destroyed that generation of impious men.
51. Augustine, De Libero Arbitrio, 1.8-1.10 (4th cent. CE - 5th cent. CE)

52. Augustine, On The Holy Trinity, 13.5, 13.14 (4th cent. CE - 5th cent. CE)

53. Augustine, Enarrationes In Psalmos, 85.5, 123.1 (4th cent. CE - 5th cent. CE)

54. Augustine, Sermons, 156.13 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
adiaphora/indistinguishable/neutral Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90
adoption Karfíková (2012), Grace and the Will According to Augustine, 164; deSilva (2022), Ephesians, 247
alexandria,place of origin of letter of barnabas Esler (2000), The Early Christian World, 150
allegory,allegorical interpretation Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
ambrose Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
amore iustitiae Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 496, 606
angel Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
antioch,incident at Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
antiochene Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371
apocalyptic(ism) (see also dualism) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 567
apostle paul Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
apostolate,(com)mission Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 567
apostolic decree Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
aristobulus,allegorical exegesis of ot Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
aristobulus,paul comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
aristobulus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
artapanus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
augustine Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 52, 414, 496, 498, 525
augustines works,enar. ps. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
augustines works,tract. ep. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
augustines works,tract. ev. jo. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
authors relationship with audience,theological questions deSilva (2022), Ephesians, 26
banquets Keener(2005), First-Second Corinthians, 57
baptism,salvation without it Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
baptism,water baptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
baptism Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445; deSilva (2022), Ephesians, 127
barnabas,letter of Esler (2000), The Early Christian World, 150
barnabas Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 567
baumga¨rtel,f.,being in christ Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162
binary,binaries Robbins et al. (2017), The Art of Visual Exegesis, 236
body,views of Keener(2005), First-Second Corinthians, 57
bonum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 606
boyarin,daniel,a radical jew Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
caelestius Karfíková (2012), Grace and the Will According to Augustine, 164
canon (scriptural),canonical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
caritas,charity Karfíková (2012), Grace and the Will According to Augustine, 164, 247
chastity Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
christianity,early history Esler (2000), The Early Christian World, 141, 150
christianity,relation to judaism Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
christology,christological Karfíková (2012), Grace and the Will According to Augustine, 164
church,local vs. global deSilva (2022), Ephesians, 26
church Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 244
cicero Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
circumcise/circumcision Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
circumcision Esler (2000), The Early Christian World, 141; Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 176, 178; deSilva (2022), Ephesians, 127, 170
circumcision practice Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 199
compassion,conversion,significance of deSilva (2022), Ephesians, 127
concupiscentia,concupiscence Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498, 606
conversion account for paraenetic,purposes Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162, 163
covenant Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
cults/cultic Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 141, 150, 162
cupiditas Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
cyril of alexandria Karfíková (2012), Grace and the Will According to Augustine, 164
damnation,eternal Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
death Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
decalogue / ten commandments Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
demetrius,chronographer Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
desires Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 187
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 176, 178; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 567
difficultas,difficulty Karfíková (2012), Grace and the Will According to Augustine, 164
dilectio Karfíková (2012), Grace and the Will According to Augustine, 247
diogenes the cynic Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90
donatists,anti-donatist polemic Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
donatists Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
dupied Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
dying with christ deSilva (2022), Ephesians, 127
edom Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
egypt Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
ekklêsia Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
ekphrasis Robbins et al. (2017), The Art of Visual Exegesis, 236
election/elect Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
embodied Robbins et al. (2017), The Art of Visual Exegesis, 236
ephraim Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
epictetus Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90
esau Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
ethnos/ethne,as gentiles Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
ethnos/ethne,in paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
evil,origin of Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
evil will,in romans Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
evil will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
evodius Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
exodus Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
faith,fides Karfíková (2012), Grace and the Will According to Augustine, 164
faith/belief,as gods gift Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
faith/belief,initial faith Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
faith/belief Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
father,fatherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 244, 274
father Karfíková (2012), Grace and the Will According to Augustine, 164
feldman,l. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 199
fides non ficta Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 52
figural readers,self-understanding of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 221
foreknowledge Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
forgiveness,among believers deSilva (2022), Ephesians, 247
forgiveness,gods deSilva (2022), Ephesians, 247
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
freedom Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
freedom (eleutheria) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
galatia Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 445
gentiles,and paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
gentiles,as contrast with jews Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
gentiles Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 525
god,as father deSilva (2022), Ephesians, 247
god,purposes of deSilva (2022), Ephesians, 170
good (agathos) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90, 118
gospel of the circumcision Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 391, 445, 567
gospels Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180
grace,response to deSilva (2022), Ephesians, 127
grace Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
greeks/hellenes,and jews Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
halakhah Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
happiness) Karfíková (2012), Grace and the Will According to Augustine, 247
happiness Karfíková (2012), Grace and the Will According to Augustine, 247
head,christ as deSilva (2022), Ephesians, 170
hebrews,letter to Esler (2000), The Early Christian World, 150
holiness deSilva (2022), Ephesians, 247
holy spirit Karfíková (2012), Grace and the Will According to Augustine, 247
identity,christian,pauls concept of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
ideological Robbins et al. (2017), The Art of Visual Exegesis, 236
image,,image of god in man,imago Karfíková (2012), Grace and the Will According to Augustine, 247
image,imagery Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
interior homo,inner man Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 496, 525
intertextuality vii Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
isaac Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
ishmael Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
israel,community of,christian understanding of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
israel,community of,paul on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
israel deSilva (2022), Ephesians, 127
iustitia,justice Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 496, 525
iustitia dei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
james,w. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 199
james (brother of jesus),death of Esler (2000), The Early Christian World, 141
james (brother of jesus) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371
jerome Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
jerusalem church Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 567
jesus-believing gentiles,status within the jesus movement Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
jesus-believing jews,and the synagogue Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371
jesus christ Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
jewish-christian group,commmunity Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371
jewish practices/torah observance,circumcision Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
jewish practices/torah observance Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
jews/judeans/ioudaioi,and circumcision Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
jews/judeans/ioudaioi,and non-jews in paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
jews and gentiles,in the church deSilva (2022), Ephesians, 170
john cassian Karfíková (2012), Grace and the Will According to Augustine, 164
judaea (roman province; see also yehud) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 567
judah Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
judaism,relation to christianity Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
judaize,judaizing (ioudaïzein) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 445
judaizing Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
law Robbins et al. (2017), The Art of Visual Exegesis, 236
law in paul Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 391
lex fidei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414
liberation Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
libido Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
life in the present,in the light of the future Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 163
literacy,of women Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 148
liturgy,liturgical Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180
love Karfíková (2012), Grace and the Will According to Augustine, 247; Robbins et al. (2017), The Art of Visual Exegesis, 236; Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180; deSilva (2022), Ephesians, 247
manichaeism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
marcellinus Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 496, 498, 525
marius mercator Karfíková (2012), Grace and the Will According to Augustine, 164
men,as god-fearers Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 199
men,proselytes Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 199
merits Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
meritum,merits Karfíková (2012), Grace and the Will According to Augustine, 247
messiah,jesus as Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
messiah Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 244
metaphor Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
mosaic law Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
moses Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
mystery,mysteries deSilva (2022), Ephesians, 170
natural law Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
nature,human Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180
necessity/require (anagkē,anagkazō) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
neither/nothing (oudeteros/ouden) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90, 118
nestorius Karfíková (2012), Grace and the Will According to Augustine, 164
new person deSilva (2022), Ephesians, 247
notitia amata Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
notitia cum amore Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 498
old testament,christian reading of Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
old testament,faulhaber on Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
omnia mundum/whole world,in enar. ps./anti-donatist Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
origen Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
original sin,inherited/original guilt Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
original sin,pre-augustinian traditional Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
original sin Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
paedobaptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
paul,anomalous diaspora jew (barclay) Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
paul,apostolic commission deSilva (2022), Ephesians, 170
paul,the apostle,epistle to the romans Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
paul,the apostle,interpretation of israel Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 3
paul/pauline Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115
paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 391, 445, 567
paul (the apostle) Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180
paul pharisee Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 567
pelagians/pelagianism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
pelagians Karfíková (2012), Grace and the Will According to Augustine, 164
pelagius Karfíková (2012), Grace and the Will According to Augustine, 164
pella,flight to Esler (2000), The Early Christian World, 141
per fidem diligatur Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 52
peter Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
peter (cephas,simon –) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 371, 567
philosophy Keener(2005), First-Second Corinthians, 57
pneumatology,pneumatological Karfíková (2012), Grace and the Will According to Augustine, 247
preaching Robbins et al. (2017), The Art of Visual Exegesis, 236
predetermination Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
pride Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
proselyte/proselytism Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
prosper of aquitaine Karfíková (2012), Grace and the Will According to Augustine, 164
providence,stoic type Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
ps.-hecataeus,circumcision Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
ps.-hecataeus,paul comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
ps.-hecataeus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
reatus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
reconciliation,ethnic deSilva (2022), Ephesians, 170
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 567
righteousness deSilva (2022), Ephesians, 26, 127
rising with christ deSilva (2022), Ephesians, 127
rome/roman Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115
sabbatum,sabbath Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 496
salvation Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
sarah Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
self,character Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162
self,self of conversion Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162, 163
self Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162, 163
semiotic Robbins et al. (2017), The Art of Visual Exegesis, 236
septuagint Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
sexual relations' Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 171
sin,hereditary transmission Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
sin,sins deSilva (2022), Ephesians, 127
slavery Keener(2005), First-Second Corinthians, 66; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90, 118
slavery and freedom,metaphoric Keener(2005), First-Second Corinthians, 57
sovereignty of god Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
specialis generalisque notitia Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 52
spiritual powers deSilva (2022), Ephesians, 170
stoic(ism) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
suauitas iustitiae Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 606
superbia Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245
synagogue,and the jesus movement Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
table-fellowship,in antioch Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
telos Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 118
temples Tellbe Wasserman and Nyman (2019), Healing and Exorcism in Second Temple Judaism and Early Christianity, 115
textual variants deSilva (2022), Ephesians, 247
the will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 245, 248
theodicy Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
theodosius ii Karfíková (2012), Grace and the Will According to Augustine, 164
thought,hellenistic jews comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
thought,ps.-hecataeus comparison Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 178
tichonius tychonius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
timore poenae Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 414, 496, 606
torah,and jesus-believing jews Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 160
torah Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180; deSilva (2022), Ephesians, 127
tradition Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 180, 187
transformation,in conversion Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 162
transformation deSilva (2022), Ephesians, 127
typology,postmodern approach to Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 221
value (axia) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 90, 118
victorinus,gaius marius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 248
voluntas,will Karfíková (2012), Grace and the Will According to Augustine, 164, 247
walking (idiom) deSilva (2022), Ephesians, 247
wisdom deSilva (2022), Ephesians, 170
women,literacy Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict. 148
works,good deSilva (2022), Ephesians, 127
works deSilva (2022), Ephesians, 26, 127
worship/ritual/cult as identity markers,for jews in paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 195
zeal (for the law) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 567