Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8251
New Testament, Hebrews, 1.1-1.2


ΠΟΛΥΜΕΡΩΣ ΚΑΙ ΠΟΛΥΤΡΟΠΩΣ πάλαι ὁ θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταιςGod, having in the past spoken to the fathers through the prophets at many times and in various ways


ἐπʼ ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν υἱῷ, ὃν ἔθηκεν κληρονόμον πάντων, διʼ οὗ καὶ ἐποίησεν τοὺς αἰῶνας·has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.


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

82 results
1. Septuagint, Tobit, 14.4-14.5 (10th cent. BCE - 2nd cent. BCE)

14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
2. Hebrew Bible, Deuteronomy, 18.9-18.22 (9th cent. BCE - 3rd cent. BCE)

18.9. כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃ 18.11. וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃ 18.12. כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃ 18.13. תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ 18.14. כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.17. וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃ 18.18. נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 18.21. וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃ 18.22. אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃ 18.9. When thou art come into the land which the LORD thy God giveth thee, thou shalt not learn to do after the abominations of those nations." 18.10. There shall not be found among you any one that maketh his son or his daughter to pass through the fire, one that useth divination, a soothsayer, or an enchanter, or a sorcerer," 18.11. or a charmer, or one that consulteth a ghost or a familiar spirit, or a necromancer." 18.12. For whosoever doeth these things is an abomination unto the LORD; and because of these abominations the LORD thy God is driving them out from before thee." 18.13. Thou shalt be whole-hearted with the LORD thy God." 18.14. For these nations, that thou art to dispossess, hearken unto soothsayers, and unto diviners; but as for thee, the LORD thy God hath not suffered thee so to do." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.17. And the LORD said unto me: ‘They have well said that which they have spoken." 18.18. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him." 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 18.20. But the prophet, that shall speak a word presumptuously in My name, which I have not commanded him to speak, or that shall speak in the name of other gods, that same prophet shall die.’" 18.21. And if thou say in thy heart: ‘How shall we know the word which the LORD hath not spoken?’" 18.22. When a prophet speaketh in the name of the LORD, if the thing follow not, nor come to pass, that is the thing which the LORD hath not spoken; the prophet hath spoken it presumptuously, thou shalt not be afraid of him."
3. Hebrew Bible, Exodus, 1.7, 1.22, 2.1-2.2, 2.14, 20.21, 25.31-25.40, 26.35 (9th cent. BCE - 3rd cent. BCE)

1.7. וּבְנֵי יִשְׂרָאֵל פָּרוּ וַיִּשְׁרְצוּ וַיִּרְבּוּ וַיַּעַצְמוּ בִּמְאֹד מְאֹד וַתִּמָּלֵא הָאָרֶץ אֹתָם׃ 1.22. וַיְצַו פַּרְעֹה לְכָל־עַמּוֹ לֵאמֹר כָּל־הַבֵּן הַיִּלּוֹד הַיְאֹרָה תַּשְׁלִיכֻהוּ וְכָל־הַבַּת תְּחַיּוּן׃ 2.1. וַיִגְדַּל הַיֶּלֶד וַתְּבִאֵהוּ לְבַת־פַּרְעֹה וַיְהִי־לָהּ לְבֵן וַתִּקְרָא שְׁמוֹ מֹשֶׁה וַתֹּאמֶר כִּי מִן־הַמַּיִם מְשִׁיתִהוּ׃ 2.1. וַיֵּלֶךְ אִישׁ מִבֵּית לֵוִי וַיִּקַּח אֶת־בַּת־לֵוִי׃ 2.2. וַתַּהַר הָאִשָּׁה וַתֵּלֶד בֵּן וַתֵּרֶא אֹתוֹ כִּי־טוֹב הוּא וַתִּצְפְּנֵהוּ שְׁלֹשָׁה יְרָחִים׃ 2.2. וַיֹּאמֶר אֶל־בְּנֹתָיו וְאַיּוֹ לָמָּה זֶּה עֲזַבְתֶּן אֶת־הָאִישׁ קִרְאֶן לוֹ וְיֹאכַל לָחֶם׃ 2.14. וַיֹּאמֶר מִי שָׂמְךָ לְאִישׁ שַׂר וְשֹׁפֵט עָלֵינוּ הַלְהָרְגֵנִי אַתָּה אֹמֵר כַּאֲשֶׁר הָרַגְתָּ אֶת־הַמִּצְרִי וַיִּירָא מֹשֶׁה וַיֹּאמַר אָכֵן נוֹדַע הַדָּבָר׃ 20.21. מִזְבַּח אֲדָמָה תַּעֲשֶׂה־לִּי וְזָבַחְתָּ עָלָיו אֶת־עֹלֹתֶיךָ וְאֶת־שְׁלָמֶיךָ אֶת־צֹאנְךָ וְאֶת־בְּקָרֶךָ בְּכָל־הַמָּקוֹם אֲשֶׁר אַזְכִּיר אֶת־שְׁמִי אָבוֹא אֵלֶיךָ וּבֵרַכְתִּיךָ׃ 25.31. וְעָשִׂיתָ מְנֹרַת זָהָב טָהוֹר מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה יְרֵכָהּ וְקָנָהּ גְּבִיעֶיהָ כַּפְתֹּרֶיהָ וּפְרָחֶיהָ מִמֶּנָּה יִהְיוּ׃ 25.32. וְשִׁשָּׁה קָנִים יֹצְאִים מִצִּדֶּיהָ שְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הָאֶחָד וּשְׁלֹשָׁה קְנֵי מְנֹרָה מִצִּדָּהּ הַשֵּׁנִי׃ 25.33. שְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפֶרַח וּשְׁלֹשָׁה גְבִעִים מְשֻׁקָּדִים בַּקָּנֶה הָאֶחָד כַּפְתֹּר וָפָרַח כֵּן לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.34. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 25.35. וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת שְׁנֵי הַקָּנִים מִמֶּנָּה וְכַפְתֹּר תַּחַת־שְׁנֵי הַקָּנִים מִמֶּנָּה לְשֵׁשֶׁת הַקָּנִים הַיֹּצְאִים מִן־הַמְּנֹרָה׃ 25.36. כַּפְתֹּרֵיהֶם וּקְנֹתָם מִמֶּנָּה יִהְיוּ כֻּלָּהּ מִקְשָׁה אַחַת זָהָב טָהוֹר׃ 25.37. וְעָשִׂיתָ אֶת־נֵרֹתֶיהָ שִׁבְעָה וְהֶעֱלָה אֶת־נֵרֹתֶיהָ וְהֵאִיר עַל־עֵבֶר פָּנֶיהָ׃ 25.38. וּמַלְקָחֶיהָ וּמַחְתֹּתֶיהָ זָהָב טָהוֹר׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 26.35. וְשַׂמְתָּ אֶת־הַשֻּׁלְחָן מִחוּץ לַפָּרֹכֶת וְאֶת־הַמְּנֹרָה נֹכַח הַשֻּׁלְחָן עַל צֶלַע הַמִּשְׁכָּן תֵּימָנָה וְהַשֻּׁלְחָן תִּתֵּן עַל־צֶלַע צָפוֹן׃ 1.7. And the children of Israel were fruitful, and increased abundantly, and multiplied, and waxed exceeding mighty; and the land was filled with them." 1.22. And Pharaoh charged all his people, saying: ‘Every son that is born ye shall cast into the river, and every daughter ye shall save alive.’" 2.1. And there went a man of the house of Levi, and took to wife a daughter of Levi." 2.2. And the woman conceived, and bore a son; and when she saw him that he was a goodly child, she hid him three months." 2.14. And he said: ‘Who made thee a ruler and a judge over us? thinkest thou to kill me, as thou didst kill the Egyptian?’ And Moses feared, and said: ‘Surely the thing is known.’" 20.21. An altar of earth thou shalt make unto Me, and shalt sacrifice thereon thy burnt-offerings, and thy peace-offerings, thy sheep, and thine oxen; in every place where I cause My name to be mentioned I will come unto thee and bless thee." 25.31. And thou shalt make a candlestick of pure gold: of beaten work shall the candlestick be made, even its base, and its shaft; its cups, its knops, and its flowers, shall be of one piece with it." 25.32. And there shall be six branches going out of the sides thereof: three branches of the candlestick out of the one side thereof, and three branches of the candle-stick out of the other side thereof;" 25.33. three cups made like almond-blossoms in one branch, a knop and a flower; and three cups made like almond-blossoms in the other branch, a knop and a flower; so for the six branches going out of the candlestick." 25.34. And in the candlestick four cups made like almond-blossoms, the knops thereof, and the flowers thereof." 25.35. And a knop under two branches of one piece with it, and a knop under two branches of one piece with it, and a knop under two branches of one piece with it, for the six branches going out of the candlestick." 25.36. Their knops and their branches shall be of one piece with it; the whole of it one beaten work of pure gold." 25.37. And thou shalt make the lamps thereof, seven; and they shall light the lamps thereof, to give light over against it." 25.38. And the tongs thereof, and the snuffdishes thereof, shall be of pure gold." 25.39. of a talent of pure gold shall it be made, with all these vessels." 25.40. And see that thou make them after their pattern, which is being shown thee in the mount." 26.35. And thou shalt set the table without the veil, and the candlestick over against the table on the side of the tabernacle toward the south; and thou shalt put the table on the north side."
4. Hebrew Bible, Genesis, 1.1, 3.5, 12.7, 15.6 (9th cent. BCE - 3rd cent. BCE)

1.1. וַיִּקְרָא אֱלֹהִים לַיַּבָּשָׁה אֶרֶץ וּלְמִקְוֵה הַמַּיִם קָרָא יַמִּים וַיַּרְא אֱלֹהִים כִּי־טוֹב׃ 1.1. בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 1.1. In the beginning God created the heaven and the earth." 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 15.6. And he believed in the LORD; and He counted it to him for righteousness."
5. Hebrew Bible, Hosea, 6.6 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי חֶסֶד חָפַצְתִּי וְלֹא־זָבַח וְדַעַת אֱלֹהִים מֵעֹלוֹת׃ 6.6. For I desire mercy, and not sacrifice, And the knowledge of God rather than burnt-offerings."
6. Hebrew Bible, Job, 5.13 (9th cent. BCE - 3rd cent. BCE)

5.13. לֹכֵד חֲכָמִים בְּעָרְמָם וַעֲצַת נִפְתָּלִים נִמְהָרָה׃ 5.13. He taketh the wise in their own craftiness; And the counsel of the wily is carried headlong."
7. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 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."
8. Hebrew Bible, Micah, 3.6-3.7 (9th cent. BCE - 3rd cent. BCE)

3.6. לָכֵן לַיְלָה לָכֶם מֵחָזוֹן וְחָשְׁכָה לָכֶם מִקְּסֹם וּבָאָה הַשֶּׁמֶשׁ עַל־הַנְּבִיאִים וְקָדַר עֲלֵיהֶם הַיּוֹם׃ 3.7. וּבֹשׁוּ הַחֹזִים וְחָפְרוּ הַקֹּסְמִים וְעָטוּ עַל־שָׂפָם כֻּלָּם כִּי אֵין מַעֲנֵה אֱלֹהִים׃ 3.6. Therefore it shall be night unto you, that ye shall have no vision; and it shall be dark unto you, that ye shall not divine; and the sun shall go down upon the prophets, and the day shall be black over them." 3.7. And the seers shall be put to shame, and the diviners confounded; yea, they shall all cover their upper lips; for there shall be no answer of God."
9. Hebrew Bible, Proverbs, 8.3, 8.22, 8.30 (9th cent. BCE - 3rd cent. BCE)

8.3. לְיַד־שְׁעָרִים לְפִי־קָרֶת מְבוֹא פְתָחִים תָּרֹנָּה׃ 8.3. וָאֶהְיֶה אֶצְלוֹ אָמוֹן וָאֶהְיֶה שַׁעֲשֻׁעִים יוֹם יוֹם מְשַׂחֶקֶת לְפָנָיו בְּכָל־עֵת׃ 8.22. יְהוָה קָנָנִי רֵאשִׁית דַּרְכּוֹ קֶדֶם מִפְעָלָיו מֵאָז׃ 8.3. Beside the gates, at the entry of the city, At the coming in at the doors, she crieth aloud:" 8.22. The LORD made me as the beginning of His way, The first of His works of old." 8.30. Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,"
10. Hebrew Bible, Psalms, 2.7, 8.5, 78.2, 94.11, 95.7-95.11, 110.1 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 8.5. מָה־אֱנוֹשׁ כִּי־תִזְכְּרֶנּוּ וּבֶן־אָדָם כִּי תִפְקְדֶנּוּ׃ 78.2. הֵן הִכָּה־צוּר וַיָּזוּבוּ מַיִם וּנְחָלִים יִשְׁטֹפוּ הֲגַם־לֶחֶם יוּכַל תֵּת אִם־יָכִין שְׁאֵר לְעַמּוֹ׃ 78.2. אֶפְתְּחָה בְמָשָׁל פִּי אַבִּיעָה חִידוֹת מִנִּי־קֶדֶם׃ 94.11. יְהוָה יֹדֵעַ מַחְשְׁבוֹת אָדָם כִּי־הֵמָּה הָבֶל׃ 95.7. כִּי הוּא אֱלֹהֵינוּ וַאֲנַחְנוּ עַם מַרְעִיתוֹ וְצֹאן יָדוֹ הַיּוֹם אִם־בְּקֹלוֹ תִשְׁמָעוּ׃ 95.8. אַל־תַּקְשׁוּ לְבַבְכֶם כִּמְרִיבָה כְּיוֹם מַסָּה בַּמִּדְבָּר׃ 95.9. אֲשֶׁר נִסּוּנִי אֲבוֹתֵיכֶם בְּחָנוּנִי גַּם־רָאוּ פָעֳלִי׃ 95.11. אֲשֶׁר־נִשְׁבַּעְתִּי בְאַפִּי אִם־יְבֹאוּן אֶל־מְנוּחָתִי׃ 110.1. לְדָוִד מִזְמוֹר נְאֻם יְהוָה לַאדֹנִי שֵׁב לִימִינִי עַד־אָשִׁית אֹיְבֶיךָ הֲדֹם לְרַגְלֶיךָ׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 8.5. What is man, that Thou art mindful of him? And the son of man, that Thou thinkest of him?" 78.2. I will open my mouth with a parable; I will utter dark sayings concerning days of old;" 94.11. The LORD knoweth the thoughts of man, That they are vanity." 95.7. For He is our God, And we are the people of His pasture, and the flock of His hand. To-day, if ye would but hearken to His voice!" 95.8. 'Harden not your heart, as at Meribah, As in the day of Massah in the wilderness;" 95.9. When your fathers tried Me, Proved Me, even though they saw My work." 95.10. For forty years was I wearied with that generation, And said: It is a people that do err in their heart, And they have not known My ways;" 95.11. Wherefore I swore in My wrath, That they should not enter into My arest.'" 110.1. A Psalm of David. The LORD saith unto my lord: ‘Sit thou at My right hand, until I make thine enemies thy footstool.'"
11. Hebrew Bible, Amos, 8.11 (8th cent. BCE - 6th cent. BCE)

8.11. הִנֵּה יָמִים בָּאִים נְאֻם אֲדֹנָי יְהוִה וְהִשְׁלַחְתִּי רָעָב בָּאָרֶץ לֹא־רָעָב לַלֶּחֶם וְלֹא־צָמָא לַמַּיִם כִּי אִם־לִשְׁמֹעַ אֵת דִּבְרֵי יְהוָה׃ 8.11. Behold, the days come, saith the Lord GOD, That I will send a famine in the land, Not a famine of bread, nor a thirst for water, But of hearing the words of the LORD."
12. Hebrew Bible, Isaiah, 1.2, 2.8, 2.20, 28.16, 40.13, 63.11 (8th cent. BCE - 5th cent. BCE)

1.2. וְאִם־תְּמָאֲנוּ וּמְרִיתֶם חֶרֶב תְּאֻכְּלוּ כִּי פִּי יְהוָה דִּבֵּר׃ 1.2. שִׁמְעוּ שָׁמַיִם וְהַאֲזִינִי אֶרֶץ כִּי יְהוָה דִּבֵּר בָּנִים גִּדַּלְתִּי וְרוֹמַמְתִּי וְהֵם פָּשְׁעוּ בִי׃ 2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 28.16. לָכֵן כֹּה אָמַר אֲדֹנָי יְהוִה הִנְנִי יִסַּד בְּצִיּוֹן אָבֶן אֶבֶן בֹּחַן פִּנַּת יִקְרַת מוּסָד מוּסָּד הַמַּאֲמִין לֹא יָחִישׁ׃ 40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 63.11. וַיִּזְכֹּר יְמֵי־עוֹלָם מֹשֶׁה עַמּוֹ אַיֵּה הַמַּעֲלֵם מִיָּם אֵת רֹעֵי צֹאנוֹ אַיֵּה הַשָּׂם בְּקִרְבּוֹ אֶת־רוּחַ קָדְשׁוֹ׃ 1.2. Hear, O heavens, and give ear, O earth, For the LORD hath spoken: Children I have reared, and brought up, And they have rebelled against Me." 2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made." 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;" 28.16. Therefore thus saith the Lord GOD: Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation; He that believeth shall not make haste." 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" 63.11. Then His people remembered the days of old, the days of Moses: ‘Where is He that brought them up out of the sea With the shepherds of His flock? Where is He that put His holy spirit In the midst of them?"
13. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
14. Hebrew Bible, Lamentations, 2.9 (8th cent. BCE - 5th cent. BCE)

2.9. טָבְעוּ בָאָרֶץ שְׁעָרֶיהָ אִבַּד וְשִׁבַּר בְּרִיחֶיהָ מַלְכָּהּ וְשָׂרֶיהָ בַגּוֹיִם אֵין תּוֹרָה גַּם־נְבִיאֶיהָ לֹא־מָצְאוּ חָזוֹן מֵיְהוָה׃ 2.9. Her gates are sunk into the ground; He hath destroyed and broken her bars; Her king and her princes are among the nations, Instruction is no more; Yea, her prophets find No vision from the LORD."
15. Septuagint, Isaiah, 40.13 (8th cent. BCE - 6th cent. BCE)

16. Hebrew Bible, Zechariah, 13.2-13.3 (5th cent. BCE - 4th cent. BCE)

13.2. וְהָיָה בַיּוֹם הַהוּא נְאֻם יְהוָה צְבָאוֹת אַכְרִית אֶת־שְׁמוֹת הָעֲצַבִּים מִן־הָאָרֶץ וְלֹא יִזָּכְרוּ עוֹד וְגַם אֶת־הַנְּבִיאִים וְאֶת־רוּחַ הַטֻּמְאָה אַעֲבִיר מִן־הָאָרֶץ׃ 13.3. וְהָיָה כִּי־יִנָּבֵא אִישׁ עוֹד וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו לֹא תִחְיֶה כִּי שֶׁקֶר דִּבַּרְתָּ בְּשֵׁם יְהוָה וּדְקָרֻהוּ אָבִיהוּ וְאִמּוֹ יֹלְדָיו בְּהִנָּבְאוֹ׃ 13.2. And it shall come to pass in that day, Saith the LORD of hosts, That I will cut off the names of the idols out of the land, And they shall no more be remembered; And also I will cause the prophets And the unclean spirit to pass out of the land." 13.3. And it shall come to pass that, when any shall yet prophesy, then his father and his mother that begot him shall say unto him: ‘Thou shalt not live, for thou speakest lies in the name of the LORD’; and his father and his mother that begot him shall thrust him through when he prophesieth."
17. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

716a. completeth his circuit by nature’s ordice in straight, unswerving course. With him followeth Justice, as avenger of them that fall short of the divine law; and she, again, is followed by every man who would fain be happy, cleaving to her with lowly and orderly behavior; but whoso is uplifted by vainglory, or prideth himself on his riches or his honors or his comeliness of body, and through this pride joined to youth and folly, is inflamed in soul with insolence, dreaming that he has no need of ruler or guide, but rather is competent himself to guide others,—
18. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

247b. they proceed steeply upward to the top of the vault of heaven, where the chariots of the gods, whose well matched horses obey the rein, advance easily, but the others with difficulty; for the horse of evil nature weighs the chariot down, making it heavy and pulling toward the earth the charioteer whose horse is not well trained. There the utmost toil and struggle await the soul. For those that are called immortal, when they reach the top
19. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

20. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

21. Septuagint, Prayer of Azariah, 15 (5th cent. BCE - 2nd cent. BCE)

22. Xenophon, Symposium, 2.1 (5th cent. BCE - 4th cent. BCE)

2.1. When the tables had been removed and the guests had poured a libation and sung a hymn, there entered a man from Syracuse , to give them an evening’s merriment. He had with him a fine flute-girl, a dancing-girl—one of those skilled in acrobatic tricks,—and a very handsome boy, who was expert at playing the cither and at dancing; the Syracusan made money by exhibiting their performances as a spectacle.
23. Septuagint, Tobit, 14.4-14.5 (4th cent. BCE - 2nd cent. BCE)

14.4. Go to Media, my son, for I fully believe what Jonah the prophet said about Nineveh, that it will be overthrown. But in Media there will be peace for a time. Our brethren will be scattered over the earth from the good land, and Jerusalem will be desolate. The house of God in it will be burned down and will be in ruins for a time. 14.5. But God will again have mercy on them, and bring them back into their land; and they will rebuild the house of God, though it will not be like the former one until the times of the age are completed. After this they will return from the places of their captivity, and will rebuild Jerusalem in splendor. And the house of God will be rebuilt there with a glorious building for all generations for ever, just as the prophets said of it.
24. Anon., 1 Enoch, 103.1-103.4, 108.1, 108.7 (3rd cent. BCE - 2nd cent. BCE)

103.1. Now, therefore, I swear to you, the righteous, by the glory of the Great and Honoured and 103.1. And we have been destroyed and have not found any to help us even with a word: We have been tortured [and destroyed], and not hoped to see life from day to day. 103.2. Mighty One in dominion, and by His greatness I swear to you. I know a mystery And have read the heavenly tablets, And have seen the holy books, And have found written therein and inscribed regarding them: 103.3. That all goodness and joy and glory are prepared for them, And written down for the spirits of those who have died in righteousness, And that manifold good shall be given to you in recompense for your labours, And that your lot is abundantly beyond the lot of the living. 103.4. And the spirits of you who have died in righteousness shall live and rejoice, And their spirits shall not perish, nor their memorial from before the face of the Great One Unto all the generations of the world: wherefore no longer fear their contumely. 108.1. Another book which Enoch wrote for his son Methuselah and for those who will come after him 108.1. found pure so that they should bless His name. And all the blessings destined for them I have recounted in the books. And he hath assigned them their recompense, because they have been found to be such as loved heaven more than their life in the world, and though they were trodden under foot of wicked men, and experienced abuse and reviling from them and were put to shame 108.7. of the prophets-(even) the things that shall be. For some of them are written and inscribed above in the heaven, in order that the angels may read them and know that which shall befall the sinners, and the spirits of the humble, and of those who have afflicted their bodies, and been recompensed
25. Cicero, On Invention, 1.20-1.21 (2nd cent. BCE - 1st cent. BCE)

1.20. Exordium est oratio animum auditoris idonee com- parans ad reliquam dictionem: quod eveniet, si eum benivolum, attentum, docilem confecerit. quare qui bene exordiri causam volet, eum necesse est genus suae causae diligenter ante cognoscere. Genera causarum quinque sunt: honestum, admirabile, humile, anceps, obscurum. honestum causae genus est, cui statim sine oratione nostra favet auditoris animus; admirabile, a quo est alienatus animus eorum, qui audituri sunt; humile, quod neglegitur ab auditore et non magno opere adtendendum videtur; anceps, in quo aut iudicatio dubia est aut causa et honestatis et turpitudinis parti- ceps, ut et benivolentiam pariat et offensionem; obscu- rum, in quo aut tardi auditores sunt aut difficilioribus ad cognoscendum negotiis causa est implicata. quare cum tam diversa sint genera causarum, exordiri quo- que dispari ratione in uno quoque genere necesse est. igitur exordium in duas partes dividitur, in principium et insinuationem. principium est oratio perspicue et protinus perficiens auditorem benivolum aut docilem aut attentum. insinuatio est oratio quadam dissimu- latione et circumitione obscure subiens auditoris animum. 1.21. In admirabili genere causae, si non omnino infesti auditores erunt, principio benivolentiam conparare li- cebit. sin erunt vehementer abalienati, confugere ne- cesse erit ad insinuationem. nam ab iratis si perspicue pax et benivolentia petitur, non modo ea non inve- nitur, sed augetur atque inflammatur odium. in humili autem genere causae contemptionis tollendae causa ne- cesse est attentum efficere auditorem. anceps genus causae si dubiam iudicationem habebit, ab ipsa iudi- catione exordiendum est. sin autem partem turpitu- dinis, partem honestatis habebit, benivolentiam captare oportebit, ut in genus honestum causa translata vi- deatur. cum autem erit honestum causae genus, vel praeteriri principium poterit vel, si commodum fuerit, aut a narratione incipiemus aut a lege aut ab aliqua firmissima ratione nostrae dictionis; sin uti prin- cipio placebit, benivolentiae partibus utendum est, ut id, quod est, augeatur. in obscuro causae genere per principium dociles auditores efficere oportebit. Nunc quoniam quas res exordio conficere oporteat dictum est, reliquum est, ut ostendatur, quibus quae- que rationibus res confici possit.
26. Dead Sea Scrolls, Pesher On Habakkuk, 2.6-2.10, 7.4-7.5 (2nd cent. BCE - 1st cent. CE)

27. Dead Sea Scrolls, Community Rule, 9.9-9.11 (2nd cent. BCE - 1st cent. CE)

28. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE)

11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment."
29. Septuagint, 1 Maccabees, 9.27, 14.41 (2nd cent. BCE - 2nd cent. BCE)

9.27. Thus there was great distress in Israel, such as had not been since the time that prophets ceased to appear among them. 14.41. And the Jews and their priests decided that Simon should be their leader and high priest for ever, until a trustworthy prophet should arise
30. Septuagint, 2 Maccabees, 15.9 (2nd cent. BCE - 2nd cent. BCE)

15.9. Encouraging them from the law and the prophets, and reminding them also of the struggles they had won, he made them the more eager.'
31. Septuagint, Ecclesiasticus (Siracides), None (2nd cent. BCE - 2nd cent. BCE)

32. Septuagint, Wisdom of Solomon, 14.11 (2nd cent. BCE - 1st cent. BCE)

14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish.
33. Septuagint, 4 Maccabees, 18.10 (2nd cent. BCE - 2nd cent. BCE)

18.10. While he was still with you, he taught you the law and the prophets.
34. Anon., Rhetorica Ad Herennium, 1.10 (1st cent. BCE - 1st cent. BCE)

35. Dionysius of Halycarnassus, The Arrangement of Words, 23 (1st cent. BCE - 1st cent. BCE)

36. Dionysius of Halycarnassus, The Arrangement of Words, 23 (1st cent. BCE - 1st cent. BCE)

37. Philo of Alexandria, On Flight And Finding, 197 (1st cent. BCE - 1st cent. CE)

197. We must now speak also concerning that highest and most excellent of fountains which the Father of the universe spake of by the mouths of the prophets; for he has said somewhere, "They have left me, the fountain of life, and they have digged for themselves cisterns already worn out, which will not be able to hold Water;
38. Philo of Alexandria, On The Posterity of Cain, 15, 14 (1st cent. BCE - 1st cent. CE)

14. At all events, he will now penetrate into "the darkness where God Was." That is to say, into those unapproachable and invisible conceptions which are formed of the living Do. For the great Cause of all things does not exist in time, nor at all in place, but he is superior to both time and place; for, having made all created things in subjection to himself, he is surrounded by nothing, but he is superior to everything. And being superior to, and being also external to the world that he has made, he nevertheless fills the whole world with himself; for, having by his own power extended it to its utmost limits, he has connected every portion with another portion according to the principles of harmony.
39. Anon., Epistle of Barnabas, 1.7, 2.4, 3.6, 5.6, 16.4 (1st cent. CE - 2nd cent. CE)

1.7. For the Lord made known to us by His prophets things past and present, giving us likewise the firstfruits of the taste of things future. And seeing each of these things severally coming to pass, according as He spake, we ought to offer a richer and higher offering to the fear of Him. But I, not as though I were a teacher, but as one of yourselves, will show forth a few things, whereby ye shall be gladdened in the present circumstances. 2.4. For He hath made manifest to us by all the prophets that He wanteth neither sacrifices nor whole burnt offerings nor oblations, saying at one time; 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. 5.6. Understand ye. The prophets, receiving grace from Him, prophesied concerning Him. But He Himself endured that He might destroy death and show forth the resurrection of the dead, for that He must needs be manifested in the flesh; 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.
40. Ignatius, To The Philadelphians, 5.2, 6.1, 9.1-9.2 (1st cent. CE - 2nd cent. CE)

5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 9.2. But the Gospel hath a singular preeminence in the advent of the Saviour, even our Lord Jesus Christ, and His passion and resurrection. For the beloved Prophets in their preaching pointed to Him; but the Gospel is the completion of immortality. All things together are good, if ye believe through love.
41. Ignatius, To The Magnesians, 3.1, 9.2 (1st cent. CE - 2nd cent. CE)

3.1. Yea, and it becometh you also not to presume upon the youth of your bishop, but according to the power of God the Father to render unto him all reverence, even as I have learned that the holy presbyters also have not taken advantage of his outwardly youthful estate, but give place to him as to one prudent in God; yet not to him, but to the Father of Jesus Christ, even to the Bishop of all. 9.2. if this be so, how shall we be able to live apart from Him? seeing that even the prophets, being His disciples, were expecting Him as their teacher through the Spirit. And for this cause He whom they rightly awaited, when He came, raised them from the dead.
42. Ignatius, To The Philadelphians, 5.2, 6.1, 9.1-9.2 (1st cent. CE - 2nd cent. CE)

5.2. Yea, and we love the prophets also, because they too pointed to the Gospel in their preaching and set their hope on Him and awaited Him; in whom also having faith they were saved in the unity of Jesus Christ, being worthy of all love and admiration as holy men, approved of Jesus Christ and numbered together in the Gospel of our common hope. 6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men. 9.1. The priests likewise were good, but better is the High-priest to whom is committed the holy of holies; for to Him alone are committed the hidden things of God; He Himself being the door of the Father, through which Abraham and Isaac and Jacob enter in, and the Prophets and the Apostles and the whole Church; all these things combine in the unity of God. 9.2. But the Gospel hath a singular preeminence in the advent of the Saviour, even our Lord Jesus Christ, and His passion and resurrection. For the beloved Prophets in their preaching pointed to Him; but the Gospel is the completion of immortality. All things together are good, if ye believe through love.
43. Ignatius, To The Smyrnaeans, 5.1, 6.1, 7.2 (1st cent. CE - 2nd cent. CE)

44. Ignatius, To The Trallians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. I exhort you therefore -- yet not I, but the love of Jesus Christ -- take ye only Christian food, and abstain from strange herbage, which is heresy:
45. Josephus Flavius, Jewish War, 2.159 (1st cent. CE - 1st cent. CE)

2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions.
46. Josephus Flavius, Against Apion, 1.40-1.41 (1st cent. CE - 1st cent. CE)

1.41. It is true, our history hath been written since Artaxerxes very particularly, but hath not been esteemed of the like authority with the former by our forefathers, because there hath not been an exact succession of prophets since that time;
47. Mishnah, Avot, 3.15 (1st cent. CE - 3rd cent. CE)

3.15. Everything is foreseen yet freedom of choice is granted, And the world is judged with goodness; And everything is in accordance with the preponderance of works.
48. New Testament, 1 Peter, 1.10 (1st cent. CE - 1st cent. CE)

1.10. Concerning this salvation, the prophets sought and searched diligently, who prophesied of the grace that would come to you
49. New Testament, 1 Corinthians, 1.18-1.24, 2.9, 3.1, 3.19, 8.6 (1st cent. CE - 1st cent. CE)

1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.19. Forthe wisdom of this world is foolishness with God. For it is written,"He has taken the wise in their craftiness. 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him.
50. New Testament, 1 Timothy, 2.5, 3.16, 4.3, 6.16 (1st cent. CE - 1st cent. CE)

2.5. For there is one God, and one mediator between God and men, the man Christ Jesus 3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory. 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
51. New Testament, 2 Corinthians, 5.18 (1st cent. CE - 1st cent. CE)

52. New Testament, Acts, 1.16, 2.27, 3.18, 3.22, 3.35, 5.42, 6.7, 7.2, 7.35, 7.37, 10.43, 13.15, 13.17, 13.27, 13.40, 15.15, 17.18, 19.2, 24.14, 26.22, 28.23 (1st cent. CE - 2nd cent. CE)

1.16. Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. 2.27. Because you will not leave my soul in Hades, Neither will you allow your Holy One to see decay. 3.18. But the things which God announced by the mouth of all his prophets, that Christ should suffer, he thus fulfilled. 3.22. For Moses indeed said to the fathers, 'The Lord God will raise up a prophet to you from among your brothers, like me. You shall listen to him in all things whatever he says to you. 5.42. Every day, in the temple and at home, they never stopped teaching and preaching Jesus, the Christ. 6.7. The word of God increased and the number of the disciples multiplied in Jerusalem exceedingly. A great company of the priests were obedient to the faith. 7.2. He said, "Brothers and fathers, listen. The God of glory appeared to our father Abraham, when he was in Mesopotamia, before he lived in Haran 7.35. This Moses, whom they refused, saying, 'Who made you a ruler and a judge?' -- God has sent him as both a ruler and a deliverer with the hand of the angel who appeared to him in the bush. 7.37. This is that Moses, who said to the children of Israel , 'The Lord God will raise up a prophet to you from among your brothers, like me.' 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 15.15. This agrees with the words of the prophets. As it is written 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 26.22. Having therefore obtained the help that is from God, I stand to this day testifying both to small and great, saying nothing but what the prophets and Moses did say should come 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening.
53. New Testament, Apocalypse, 3.14, 21.6, 21.8, 22.13 (1st cent. CE - 1st cent. CE)

3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things: 21.6. He said to me, "It is done! I am the Alpha and the Omega, the Beginning and the End. I will give freely to him who is thirsty from the spring of the water of life. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.13. I am the Alpha and the Omega, the First and the Last, the Beginning and the End.
54. New Testament, James, 1.1-1.2 (1st cent. CE - 1st cent. CE)

1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.2. Count it all joy, my brothers, when you fall into various temptations
55. New Testament, Colossians, 1.15-1.16, 2.16-2.17, 4.16 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
56. New Testament, Ephesians, 1.4, 2.14, 3.1, 3.10-3.11, 4.13 (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; 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 3.1. For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles 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; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
57. New Testament, Galatians, 3.1-3.3, 3.19-3.20, 5.1-5.7 (1st cent. CE - 1st cent. CE)

3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.7. You were running well! Who interfered withyou that you should not obey the truth?
58. New Testament, Hebrews, 1, 1.1-2.18, 1.2, 1.3, 1.4, 1.5, 1.5-2.18, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 3, 3.1, 3.1-4.14, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.16, 4, 4.1, 4.2, 4.3, 4.14, 4.14-10.18, 4.15, 4.15-5.10, 4.16, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.11-6.20, 6.1, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 7.1, 7.1-10.18, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 8, 8.1, 8.1-9.28, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23, 10.24, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 10.34, 10.35, 10.36, 10.37, 10.38, 10.39, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.33, 11.34, 11.35, 11.36, 11.37, 11.38, 11.39, 11.40, 12.1, 12.2, 12.3, 12.4, 12.5, 12.6, 12.7, 12.8, 12.9, 12.10, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27, 12.28, 12.29, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 13.8, 13.9, 13.10, 13.11, 13.12, 13.13, 13.14, 13.15, 13.16, 13.17, 13.18, 13.19, 13.20, 13.21, 13.22, 13.23, 13.24, 13.25 (1st cent. CE - 1st cent. CE)

59. New Testament, Philippians, 2.6-2.11 (1st cent. CE - 1st cent. CE)

2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
60. New Testament, Romans, 2.1, 2.5, 2.8, 2.11, 2.18, 2.20, 2.29, 3.3, 3.21, 4.3, 4.9, 4.22, 8.29, 9.31-9.33, 10.2, 10.4, 10.8-10.11, 10.14, 10.17, 11.20, 11.34 (1st cent. CE - 1st cent. CE)

2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.11. For there is no partiality with God. 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 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. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 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. 4.22. Therefore it also was "reckoned to him for righteousness. 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. 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.17. So faith comes by hearing, and hearing by the word of God. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.34. For who has known the mind of the Lord? Or who has been his counselor?
61. New Testament, Titus, 2.14 (1st cent. CE - 1st cent. CE)

2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
62. New Testament, John, 1.1-1.18, 1.20-1.23, 1.45, 5.31-5.47, 8.52, 21.24 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.20. He confessed, and didn't deny, but he confessed, "I am not the Christ. 1.21. They asked him, "What then? Are you Elijah?"He said, "I am not.""Are you the Prophet?"He answered, "No. 1.22. They said therefore to him, "Who are you? Give us an answer to take back to those who sent us. What do you say about yourself? 1.23. He said, "I am the voice of one crying in the wilderness, 'Make straight the way of the Lord,' as Isaiah the prophet said. 1.45. Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph. 5.31. If I testify about myself, my witness is not valid. 5.32. It is another who testifies about me. I know that the testimony which he testifies about me is true. 5.33. You have sent to John, and he has testified to the truth. 5.34. But the testimony which I receive is not from man. However, I say these things that you may be saved. 5.35. He was the burning and shining lamp, and you were willing to rejoice for a while in his light. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.39. You search the Scriptures, because you think that in them you have eternal life; and these are they which testify about me. 5.40. Yet you will not come to me, that you may have life. 5.41. I don't receive glory from men. 5.42. But I know you, that you don't have God's love in yourselves. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 5.44. How can you believe, who receive glory from one another, and you don't seek the glory that comes from the only God? 5.45. Don't think that I will accuse you to the Father. There is one who accuses you, even Moses, on whom you have set your hope. 5.46. For if you believed Moses, you would believe me; for he wrote about me. 5.47. But if you don't believe his writings, how will you believe my words? 8.52. Then the Jews said to him, "Now we know that you have a demon. Abraham died, and the prophets; and you say, 'If a man keeps my word, he will never taste of death.' 21.24. This is the disciple who testifies about these things, and wrote these things. We know that his witness is true.
63. New Testament, Luke, 1.13-1.17, 16.16, 16.29, 16.31, 24.25, 24.27, 24.44 (1st cent. CE - 1st cent. CE)

1.13. But the angel said to him, "Don't be afraid, Zacharias, because your request has been heard, and your wife, Elizabeth, will bear you a son, and you shall call his name John. 1.14. You will have joy and gladness; and many will rejoice at his birth. 1.15. For he will be great in the sight of the Lord, and he will drink no wine nor strong drink. He will be filled with the Holy Spirit, even from his mother's womb. 1.16. He will turn many of the children of Israel to the Lord, their God. 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. 16.16. The law and the prophets were until John. From that time the gospel of the Kingdom of God is preached, and everyone is forcing his way into it. 16.29. But Abraham said to him, 'They have Moses and the prophets. Let them listen to them.' 16.31. He said to him, 'If they don't listen to Moses and the prophets, neither will they be persuaded if one rises from the dead.' 24.25. He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken! 24.27. Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled.
64. New Testament, Mark, 6.15 (1st cent. CE - 1st cent. CE)

6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets.
65. New Testament, Matthew, 5.17, 5.43, 7.13, 8.5, 9.13, 10.1, 11.13, 12.7, 13.35, 19.19, 22.39-22.40, 23.8-23.10 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 7.13. Enter in by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and many are those who enter in by it. 8.5. When he came into Capernaum, a centurion came to him, asking him 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 11.13. For all the prophets and the law prophesied until John. 12.7. But if you had known what this means, 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. 13.35. that it might be fulfilled which was spoken through the prophet, saying, "I will open my mouth in parables; I will utter things hidden from the foundation of the world. 19.19. 'Honor your father and mother.' And, 'You shall love your neighbor as yourself.' 22.39. A second likewise is this, 'You shall love your neighbor as yourself.' 22.40. The whole law and the prophets depend on these two commandments. 23.8. But don't you be called 'Rabbi,' for one is your teacher, the Christ, and all of you are brothers. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 23.10. Neither be called masters, for one is your master, the Christ.
66. Ps.-Philo, Biblical Antiquities, 9.5-9.6 (1st cent. CE - 2nd cent. CE)

67. Quintilian, Institutes of Oratory, 4.1.5, 4.1.73-4.1.77 (1st cent. CE - 1st cent. CE)

4.1.5.  The sole purpose of the exordium is to prepare our audience in such a way that they will be disposed to lend a ready ear to the rest of our speech. The majority of authors agree that this is best effected in three ways, by making the audience well-disposed, attentive and ready to receive instruction. I need hardly say that these aims have to be kept in view throughout the whole speech, but they are especially necessary at the commencement, when we gain admission to the mind of the judge in order to penetrate still further. 4.1.73.  On the other hand it is at times possible to give the force of an exordium to other portions of the speech. For instance we may ask the judges in the course of our statement of the facts or of our arguments to give us their best attention and good-will, a proceeding which Prodicus recommended as a means of wakening them when they begin to nod. A good example is the following: 4.1.74.  "Gaius Varenus, he who was killed by the slaves of Ancharius — I beg you, gentlemen, to give me your best attention at this point." Further if the case involves a number of different matters, each section must be prefaced with a short introduction, such as "Listen now to what follows," or "I now pass to my next point. 4.1.75.  Even in the proof there are many passages which perform the same function as an exordium, such as the passage in the pro Cluentio where Cicero introduces an attack on the censors and in the pro Murena when he apologises to Servius. But the practice is too common to need illustration. 4.1.76.  However on all occasions when we have employed the exordium, whether we intend to pass to the statement of facts or direct to the proof, our intention should be mentioned at the conclusion of the introduction, with the result that the transition to what follows will be smooth and easy. 4.1.77.  There is indeed a pedantic and childish affectation in vogue in the schools of marking the transition by some epigram and seeking to win applause by this feat of legerdemain. Ovid is given to this form of affectation in his Metamorphoses, but there is some excuse for him owing to the fact that he is compelled to weld together subjects of the most diverse nature so as to form a continuous whole.
68. Tosefta, Sotah, 13.3 (1st cent. CE - 2nd cent. CE)

69. Clement of Alexandria, Extracts From The Prophets, 23.1-23.2 (2nd cent. CE - 3rd cent. CE)

70. Clement of Alexandria, Excerpts From Theodotus, 19.2 (2nd cent. CE - 3rd cent. CE)

71. Clement of Alexandria, Exhortation To The Greeks, 1.7 (2nd cent. CE - 3rd cent. CE)

72. Clement of Alexandria, Miscellanies, 2.12.54, 3.1.1, 5.1.5, 6.58.1, 7.1, 7.16.95 (2nd cent. CE - 3rd cent. CE)

73. Justin, Dialogue With Trypho, 61.1, 62.4 (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.'
74. Sextus, Outlines of Pyrrhonism, 2.156-2.162 (2nd cent. CE - 3rd cent. CE)

75. Theophilus, To Autolycus, 2.10, 2.13 (2nd cent. CE - 3rd cent. CE)

2.10. And first, they taught us with one consent that God made all things out of nothing; for nothing was coeval with God: but He being His own place, and wanting nothing, and existing before the ages, willed to make man by whom He might be known; for him, therefore, He prepared the world. For he that is created is also needy; but he that is uncreated stands in need of nothing. God, then, having His own Word internal within His own bowels, begot Him, emitting Him along with His own wisdom before all things. He had this Word as a helper in the things that were created by Him, and by Him He made all things. He is called governing principle [ἁρκή], because He rules, and is Lord of all things fashioned by Him. He, then, being Spirit of God, and governing principle, and wisdom, and power of the highest, came down upon the prophets, and through them spoke of the creation of the world and of all other things. For the prophets were not when the world came into existence, but the wisdom of God which was in Him, and His holy Word which was always present with Him. Wherefore He speaks thus by the prophet Solomon: When He prepared the heavens I was there, and when He appointed the foundations of the earth I was by Him as one brought up with Him. And Moses, who lived many years before Solomon, or, rather, the Word of God by him as by an instrument, says, In the beginning God created the heaven and the earth. First he named the beginning, and creation, then he thus introduced God; for not lightly and on slight occasion is it right to name God. For the divine wisdom foreknew that some would trifle and name a multitude of gods that do not exist. In order, therefore, that the living God might be known by His works, and that [it might be known that] by His Word God created the heavens and the earth, and all that is therein, he said, In the beginning God created the heavens and the earth. Then having spoken of their creation, he explains to us: And the earth was without form, and void, and darkness was upon the face of the deep; and the Spirit of God moved upon the water. This, sacred Scripture teaches at the outset, to show that matter, from which God made and fashioned the world, was in some manner created, being produced by God. 2.13. Moreover, his [Hesiod's] human, and mean, and very weak conception, so far as regards God, is discovered in his beginning to relate the creation of all things from the earthly things here below. For man, being below, begins to build from the earth, and cannot in order make the roof, unless he has first laid the foundation. But the power of God is shown in this, that, first of all, He creates out of nothing, according to His will, the things that are made. For the things which are impossible with men are possible with God. Luke 18:27 Wherefore, also, the prophet mentioned that the creation of the heavens first of all took place, as a kind of roof, saying: At the first God created the heavens - that is, that by means of the first principle the heavens were made, as we have already shown. And by earth he means the ground and foundation, as by the deep he means the multitude of waters; and darkness he speaks of, on account of the heaven which God made covering the waters and the earth like a lid. And by the Spirit which is borne above the waters, he means that which God gave for animating the creation, as he gave life to man, mixing what is fine with what is fine. For the Spirit is fine, and the water is fine, that the Spirit may nourish the water, and the water penetrating everywhere along with the Spirit, may nourish creation. For the Spirit being one, and holding the place of light, was between the water and the heaven, in order that the darkness might not in any way communicate with the heaven, which was nearer God, before God said, Let there be light. The heaven, therefore, being like a dome-shaped covering, comprehended matter which was like a clod. And so another prophet, Isaiah by name, spoke in these words: It is God who made the heavens as a vault, and stretched them as a tent to dwell in. Isaiah 40:22 The command, then, of God, that is, His Word, shining as a lamp in an enclosed chamber, lit up all that was under heaven, when He had made light apart from the world. And the light God called Day, and the darkness Night. Since man would not have been able to call the light Day, or the darkness Night, nor, indeed, to have given names to the other things, had not he received the nomenclature from God, who made the things themselves. In the very beginning, therefore, of the history and genesis of the world, the holy Scripture spoke not concerning this firmament [which we see], but concerning another heaven, which is to us invisible, after which this heaven which we see has been called firmament, and to which half the water was taken up that it might serve for rains, and showers, and dews to mankind. And half the water was left on earth for rivers, and fountains, and seas. The water, then, covering all the earth, and specially its hollow places, God, through His Word, next caused the waters to be collected into one collection, and the dry land to become visible, which formerly had been invisible. The earth thus becoming visible, was yet without form. God therefore formed and adorned it with all kinds of herbs, and seeds and plants.
76. Athanasius, Defense Against The Arians, 2.11 (3rd cent. CE - 4th cent. CE)

77. Babylonian Talmud, Sanhedrin, None (3rd cent. CE - 6th cent. CE)

11a. במזומנין לה מעשה ברבן גמליאל שאמר השכימו לי שבעה לעלייה השכים ומצא שמונה אמר מי הוא שעלה שלא ברשות ירד,עמד שמואל הקטן ואמר אני הוא שעליתי שלא ברשות ולא לעבר השנה עליתי אלא ללמוד הלכה למעשה הוצרכתי אמר לו שב בני שב ראויות כל השנים כולן להתעבר על ידך אלא אמרו חכמים אין מעברין את השנה אלא במזומנין לה ולא שמואל הקטן הוה אלא איניש אחרינא ומחמת כיסופא הוא דעבד,כי הא דיתיב רבי וקא דריש והריח ריח שום אמר מי שאכל שום יצא עמד רבי חייא ויצא עמדו כולן ויצאו בשחר מצאו רבי שמעון בר' לרבי חייא אמר ליה אתה הוא שציערת לאבא אמר לו לא תהא כזאת בישראל,ורבי חייא מהיכא גמיר לה מרבי מאיר דתניא מעשה באשה אחת שבאתה לבית מדרשו של ר"מ אמרה לו רבי אחד מכם קדשני בביאה עמד רבי מאיר וכתב לה גט כריתות ונתן לה עמדו כתבו כולם ונתנו לה,ור"מ מהיכא גמיר לה משמואל הקטן ושמואל הקטן מהיכא גמיר לה משכניה בן יחיאל דכתיב (עזרא י, ב) ויען שכניה בן יחיאל מבני עילם ויאמר לעזרא אנחנו מעלנו באלהינו ונושב נשים נכריות מעמי הארץ ועתה יש מקוה לישראל על זאת,ושכניה בן יחיאל מהיכא גמר לה מיהושע דכתיב (יהושע ז, י) ויאמר ה' אל יהושע קום לך למה זה אתה נופל על פניך חטא ישראל אמר לפניו רבש"ע מי חטא אמר לו וכי דילטור אני לך הטל גורלות ואיבעית אימא ממשה דכתיב (שמות טז, כח) עד אנה מאנתם,ת"ר משמתו נביאים האחרונים חגי זכריה ומלאכי נסתלקה רוח הקודש מישראל ואף על פי כן היו משתמשין בבת קול פעם אחת היו מסובין בעליית בית גוריה ביריחו ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה (כמשה רבינו) אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בהלל הזקן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של עזרא,שוב פעם אחת היו מסובין בעליה ביבנה ונתנה עליהם בת קול מן השמים יש כאן אחד שראוי שתשרה עליו שכינה אלא שאין דורו זכאי לכך נתנו חכמים את עיניהם בשמואל הקטן וכשמת אמרו עליו הי חסיד הי עניו תלמידו של הלל אף הוא אמר בשעת מיתתו שמעון וישמעאל לחרבא וחברוהי לקטלא ושאר עמא לביזא ועקן סגיאן עתידן למיתי על עלמא,ועל יהודה בן בבא בקשו לומר כן אלא שנטרפה שעה שאין מספידין על הרוגי מלכות,ת"ר אין מעברין את השנה אלא אם כן ירצה נשיא ומעשה ברבן גמליאל שהלך ליטול רשות אצל שלטון אחד שבסוריא ושהה לבא ועיברו את השנה על מנת שירצה רבן גמליאל וכשבא ר"ג ואמר רוצה אני נמצאת שנה מעוברת,תנו רבנן אין מעברין את השנה אלא אם כן היתה צריכה מפני הדרכים ומפני הגשרים ומפני תנורי פסחים ומפני גליות ישראל שנעקרו ממקומן ועדיין לא הגיעו אבל לא מפני השלג ולא מפני הצינה ולא מפני גליות ישראל שלא עקרו ממקומן,ת"ר אין מעברין את השנה לא מפני הגדיים ולא מפני הטלאים ולא מפני הגוזלות שלא פירחו אבל עושין אותן סעד לשנה כיצד רבי ינאי אומר משום רבן שמעון בן גמליאל מהודעין אנחנא לכון דגוזליא רכיכין ואימריא דערקין וזימנא דאביבא לא מטא ושפרת מילתא באנפאי ואוסיפית על שתא דא תלתין יומין,מיתיבי כמה עיבור השנה שלשים יום רבן שמעון בן גמליאל אומר חדש אמר רב פפא רצו חדש רצו שלשים יום,תא חזי מאי איכא בין 11a. bbythose bwho were invitedby the iNasi /i, the president of the Great Sanhedrin, bfor thatpurpose. There was ban incident involving Rabban Gamliel, who saidto the Sages: bBring me sevenof the Sages bearlytomorrow morning bto the loftdesignated for convening a court to intercalate the year. He bwentto the loft bearlythe next morning band found eightSages there. Rabban Gamliel bsaid: Who is it who ascendedto the loft bwithout permission? He must descendimmediately., bShmuel HaKatan stoodup band said: I am he who ascended without permission; and I did not ascend toparticipate and be one of those to bintercalate the year, butrather bI neededto observe in order bto learn the practical ihalakha /i.Rabban Gamliel bsaid to him: Sit, my son, sit. It would be fitting for all of the years to be intercalated by you,as you are truly worthy. bBut the Sages said: The yearmay be bintercalated only bythose bwho were invited for thatpurpose. The Gemara notes: bAnd it was notactually bShmuel HaKatanwho had come uninvited, bbut another person. And due to the embarrassmentof the other, Shmuel HaKatan bdidthis, so that no one would know who had come uninvited.,The Gemara relates that the story about Shmuel HaKatan is bsimilarto an incident that occurred bwhen RabbiYehuda HaNasi was bsitting and teaching, andhe bsmelled the odor of garlic.Rabbi Yehuda HaNasi was very sensitive and could not tolerate this odor. He bsaid: Whoever ate garlicshould bleave. Rabbi Ḥiyya stood up and left.Out of respect for Rabbi Ḥiyya, ball of thosein attendance bstood up and left.The next day, bin the morning, Rabbi Shimon, son of RabbiYehuda HaNasi, bfound Rabbi Ḥiyya,and he bsaid to him:Are byou the one who disturbed my fatherby coming to the lecture with the foul smell of garlic? Rabbi Ḥiyya bsaid to him: There should not be suchbehavior bamong the Jewish people.I would not do such a thing, but I assumed the blame and left so that the one who did so would not be embarrassed., bAnd from where did Rabbi Ḥiyya learn thatcharacteristic of being willing to implicate himself in order to save someone else from being embarrassed? He learned it bfrom Rabbi Meir, as it is taughtin a ibaraita /i: There was ban incident involvinga certain bwoman who came to the study hall of Rabbi Meir. She said to him: My teacher, one of you,i.e., one of the men studying in this study hall, bbetrothed me through intercourse.The woman came to Rabbi Meir to appeal for help in identifying the man, so that he would either marry her or grant her a divorce. As he himself was also among those who studied in the study hall, bRabbi Meir arose and wrote her a bill of divorce, andhe bgave it to her.Following his example, ball thosein the study hall baroseand bwrotebills of divorce band gavethem bto her.In this manner, the right man also gave her a divorce, freeing her to marry someone else., bAnd from where did Rabbi Meir learn thatcharacteristic? bFrom Shmuel HaKatan,in the incident outlined above. bAnd from where did Shmuel HaKatan learn it? From Shecaniah ben Jehiel, as it is written: “And Shecaniah, the son of Jehiel, one of the sons of Elam, answered and said to Ezra: We have broken faith with our God, and have married foreign women of the peoples of the land; yet now there is hope for Israel concerning this”(Ezra 10:2). And although he confessed, Shecaniah is not listed among those who took foreign wives (Ezra 10:18–44). Evidently, he confessed only to spare the others from public embarrassment.,The Gemara continues: bAnd from where did Shecaniah ben Jehiel learn it? Froman incident involving bJoshua, as it is written: “And the Lord said to Joshua: Get yourself up; why do you fall upon your face? Israel has sinned”(Joshua 7:10–11). Joshua bsaid before Him: Master of the Universe, who sinned?God bsaid to him: And am I your informer?Rather, bcast lotsto determine who is guilty. In this way, God did not directly disclose the identity of the sinner to Joshua. bAnd if you wish, sayinstead that Shecaniah ben Jehiel learned this bfroman incident involving bMoses, as it is written:“And the Lord said to Moses: bHow long do you refuseto keep My mitzvot and My laws?” (Exodus 16:28). Although only a small number of people attempted to collect the manna on Shabbat, God spoke as though the entire nation were guilty, so as not to directly expose the guilty.,§ Since Shmuel HaKatan and his great piety were mentioned, the Gemara now relates several incidents that shed additional light on his personality. bThe Sages taught: After the last of the prophets, Haggai, Zechariah, and Malachi, died, the Divine Spiritof prophetic revelation bdeparted from the Jewish people. But nevertheless, they werestill butilizing a Divine Voice,which they heard as a kind of echo of prophecy. bOne time,a group of Sages bwere reclining in the loft of the house of Gurya in Jericho, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon him asit rested upon bMoses our teacher, but his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Hillel the Elder,trusting that he was the one indicated by the Divine Voice. bAnd when he died,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Ezra. /b,The ibaraitacontinues: bAnother time,a group of Sages bwere reclining in the loft in Yavne, and a Divine Voice was bestowed upon them from Heaven,saying: bThere is one here who is fit for the Divine Presence to rest upon himin prophecy, bbut his generation is not deserving of thisdistinction. bThe Sages set their eyes upon Shmuel HaKatan. And whenhe bdied,the Sages bsaid about him: Alas,the bpiousman, balas,the bhumbleman, ba disciple of Hillel. Additionally, he said at the time of his death,under the influence of the Divine Spirit: Rabban bShimonben Gamliel, the iNasiof the Great Sanhedrin, bandRabbi bYishmael,the High Priest, will die bby the sword, and their friendswill die bbyother bexecutions, and the rest of the nationwill be bdespoiled, and great troubles will ultimately come upon the world. /b, bAndthey also bwished to say thus:Alas, the pious man, alas, the humble man, babout Yehuda ben Bava,in their eulogy for him, bbut the hour was torn,i.e., the opportunity was lost, basone bdoes not eulogize those executed by the government.As will be explained (14a), Yehuda ben Bava was executed by the government.,§ The Gemara returns to the discussion about intercalation of the year. bThe Sages taught: The yearmay be bintercalated only if the iNasi /iof the Sanhedrin bwantsto intercalate it. bAndthere was once ban incident involving Rabban Gamliel, who went to ask permissionfor some communal matter bfrom an officer [ ihegmon /i] in Syria, andhe btarried in returninguntil after it was too late to intercalate the year. bAndbecause they did not know what his opinion on the matter was, they bintercalated the year on the condition that Rabban Gamliel would wantto do so. bAnd when Rabban Gamliel cameback band said: I wantto intercalate the year, bthe year was foundto be retroactively bintercalated. /b, bThe Sages taught: The yearmay be bintercalated only if it is necessary due todamage to bthe roads,if the rain has damaged them in such a way that they are inaccessible for those ascending to Jerusalem for Passover; bor due to the bridgesthat are likewise in disrepair; bor due to the ovensfor the bPaschal offeringsthat are damaged and unfit for roasting the offerings; bor due to the Diaspora Jews who have left their homes and still have not arriveddue to delays in travel. bButthe year may bnotbe intercalated bdue to the snow, and not due to the cold, and not due to the Diaspora Jews who have notyet bleft from their homes,even if they no longer have enough time to reach Jerusalem for the Festival., bThe Sages taught: The year may notbe bintercalated due to the young goats and not due to the lambs,to allow them to grow larger before they are to be sacrificed as Paschal offerings; band not due to the fledglingdoves bwho have notyet developed sufficiently to bfly,so that there won’t be enough of them to supply all those who wish to bring bird offerings at the Festival. bButall btheseconsiderations may be bmade supportingfactors in the decision btointercalate bthe year.The Gemara asks: bHowso? bRabbi Yannai says in the name of Rabban Shimon ben Gamliel,i.e., this is the language Rabban Shimon ben Gamliel used in his declaration of the intercalation: bWe are notifying you that the fledglings are tender, and that the lambs are thin [ ide’arkin /i], and time for the spring has notyet barrived. Andconsequently, bthe matter is good in my eyes, and I havetherefore badded thirty days onto this year. /b,The Gemara braises an objectionto the report that Rabban Shimon ben Gamliel holds the intercalated month is thirty days long. It is taught in a ibaraita /i: bHow long isthe additional month in ban intercalatedleap byear?The Rabbis say: bThirty days. Rabban Shimon ben Gamliel says:A standard bmonth,which is twenty-nine days long. What, then, does Rabban Shimon ben Gamliel hold? bRav Pappa said:Rabban Gamliel holds that if the court bwants,it may add a standard bmonth,and if it bwants,it may add a month of bthirty days. /b,Concerning the declaration of Rabban Shimon ben Gamliel, the Gemara observes: bComeand bsee whatdifference bthere is between /b
78. Eusebius of Caesarea, Ecclesiastical History, 6.3.7 (3rd cent. CE - 4th cent. CE)

6.3.7. For they say that his manner of life was as his doctrine, and his doctrine as his life. Therefore, by the divine Power working with him he aroused a great many to his own zeal.
79. Origen, Against Celsus, 7.8 (3rd cent. CE - 3rd cent. CE)

7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5
80. Anon., Pesiqta De Rav Kahana, 13.14

81. Anon., Ascension of Isaiah, 10.24

82. Anon., Seder Olam, 30



Subjects of this text:

subject book bibliographic info
aaron Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 220
abraham, sons of abraham Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
abraham Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 75, 217
adam, faculty of discernment Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 141
adam, opening of eyes Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 141
agency, all things McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 192
agency, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 192
aims, proofs Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252, 257
alexandria, place of origin of letter of barnabas Esler, The Early Christian World (2000) 150
allusions, biblical Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
amplification, in argumentatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 257
amplification, in narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 191
amplification Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 218
amram Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
anapausis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
angel, angelic Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
angelomorphic christology Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 116
angels, mediators of revelation Stuckenbruck, 1 Enoch 91-108 (2007) 712
angels Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
apostasy Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61, 75, 257
apostle/apostles, divinely inspired apostle (paul) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
apostle/apostles, paul the apostle Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325
archē Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 288
argumentatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 18, 252, 255
artless, propositions Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252, 255
astray, to lead/go/wander Stuckenbruck, 1 Enoch 91-108 (2007) 712
asyndeton Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252
authority, of the teacher of righteousness Stuckenbruck, 1 Enoch 91-108 (2007) 712
baptism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
barnabas, letter of Esler, The Early Christian World (2000) 150
beatitudes, alliteration Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
beatitudes, kingdom of god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
being and will, making Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 216, 217
bible, and philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
bind/binding Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
biography Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
books, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 712
books, holy Stuckenbruck, 1 Enoch 91-108 (2007) 712
christ, as son' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 192
christ Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288, 341, 343
christian, early christian, anti-christian, christianity Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
christianity, early history Esler, The Early Christian World (2000) 150
christology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
chrysostom Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 216
church Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
citizen, citizenship Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
clement of alexandria, god in Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 149
clement of alexandria, heresy and epistemology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
clement of alexandria, on interpretation of scripture Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 419, 421, 423
clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 439
common sense, and hermeneutic crisis James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
community Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
competition and competitiveness König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 168
constellations, on god Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 149
counsellor Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
covenant, first covenant (hebrews) Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
covenant, new Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 183, 186
covenant Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 61, 75, 138, 191, 198, 199, 218, 257; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288, 341
covenants, old and new, philosophy and law as Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
creation Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15; Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
creator Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
cult Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 150
d/demonisation Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
daniélou, jean Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 98
defensibility of cause, genus humile Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 199
deliberative Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61, 75, 198, 201, 220, 252, 255, 257
descendants Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
dialectic Osborne, Clement of Alexandria (2010) 62
disjointed structure Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 138, 191, 252, 255
disobedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
egyptian grammar Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 65
enthymeme Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 255, 257
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 17, 61, 75, 138, 191, 220, 252, 255
epikrypsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
epilogue Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 16
esau Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252, 257
euripides Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325
eusebius of nicomedia Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 217
eve, moral discernment Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 141
example Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252, 257
exegesis, in clement of alexandria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 419, 421, 423
exegesis, in gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 423
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
exegesis, spiritual Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 288, 325, 341, 343
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
exhortation Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 75, 217, 252, 255, 257
exorcisms/exorcise/exorcists/exorcistic Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
exordium, primary exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 197, 198, 199, 201, 207, 214, 252, 255
exordium, purpose Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 193, 197
exordium, secondary exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217, 218, 220, 252, 255
exordium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 18, 193, 197, 198, 199, 201, 207, 214, 217, 218, 220, 255
exposition Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 191
faith, alone Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
faith, and knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
faith, criticism of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
faith, unity of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
favor, attentiveness Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 199, 217
favor Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 193, 197, 198, 199, 217, 252
generation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
generation of the son, eternal Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 217
genre Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
gentile Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
gnosis Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
gnōsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
god, knowledge of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
god, of the bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
god, one Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
goodwill, funeral oration Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 17
goodwill Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 198, 199, 217
gorgianic figures, antithesis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 207
gorgianic figures, parisosis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 218
gorgianic figures Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 207, 217, 218
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
grammatical archive, commentarial strategies, clarity/clarification (σαφήνεια/σαφηνίζειν) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 91
grammatical archive, commentarial strategies, coherence (ἀκολουθία) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 98
grammatical archive, commentarial strategies Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 91, 98
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
greeks, and jews Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
hays, richard b. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140
heal/healers/healings Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
hebrews, letter to Esler, The Early Christian World (2000) 150
heresy, division/multiplicity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 423, 439
heresy, human origin of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
hesiod Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 343
high priest Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
history Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
holy spirit, source of insight James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
holy spirit Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
homer Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 343
hymnos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 214, 218, 220
hyperbaton Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 218
imagination, and the holy spirit James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
inauguration (of the covenant, temple) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
incantations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
incarnation/incarnate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
incarnation James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
incidental narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 191, 198, 257
intelligible realities/being, worlds/creation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
interpretation, spiritual James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
invoke/invocations Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
israel x Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
jesus, divine status Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
jesus, kingly/davidic messiahship/descent Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
jesus, name of Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
jesus, priestly (aaronic) connection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
jesus Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141; James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
jesus (christ) Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
jewish people Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 439
jews/hebrews, and greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
judah Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
judaism Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
kerygma petri/preaching of peter Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
koester, craig r. Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140
language Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 216, 217
law, the, in clement Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 343
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
libertinism/license Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 419
linguistic intuition, and hermeneutic crisis James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
logical interpretation James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
logos Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
logos (λόγος), divine James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 141
love of truth Osborne, Clement of Alexandria (2010) 62
magi Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 395
magic/magical/magicians Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
martyrdom, martyr, desire Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
martyrdom, martyr, trauma, traumatic experience Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
melchizedek Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217, 257; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
metaphysical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
methodius, hymn König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 168
methodius, representation of dialogue and debate König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 168
methodius, symposium König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 168
michael, angel Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 116
midrash, midrashic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
misinterpretation; see also interpretation Stuckenbruck, 1 Enoch 91-108 (2007) 712
moses, mosaic Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
moses Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
mouth Stuckenbruck, 1 Enoch 91-108 (2007) 712
narratio, location Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 138
narratio, structure Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 138
narratio, temporal classifications Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 257
narratio, virtues of Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 191
narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 18, 138, 191, 201, 257
new covenant, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140
new testament Grypeou and Spurling, The Exegetical Encounter between Jews and Christians in Late Antiquity (2009) 15
non-literal interpretation, prophetic reference Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 141
nous, divine nous Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
number Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
obedience, covenant Stuckenbruck, 1 Enoch 91-108 (2007) 712
occultation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
ogdoad Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
old testament, as covenant with jews Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
passion/passions Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 183, 186
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
paul, the apostle/st. paul, interpretation of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
paul Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 137
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217, 220, 257; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 343
period Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 201, 207, 217, 218, 252
periodic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 207, 252
peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 252, 257
perseverance Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 75, 197, 198, 199, 257
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325, 341, 343
philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 341
philosophy James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
place Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288, 325, 343
platonism/platonic philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
prayers Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
priest, priestly Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
priest Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
priesthood Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
priests and priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
principium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 198, 201
probatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 17
progressive revelation Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
prooemium Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 16, 214
prophecy, cessation of DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
prophecy, relation to priesthood DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
prophet, prophetism Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
prophets, gods messengers Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
prophets Osborne, Clement of Alexandria (2010) 62; Stuckenbruck, 1 Enoch 91-108 (2007) 712; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61, 341
propositio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 17, 18, 255
prose style, continuous Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 201, 207
pythagoreanism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
qumran covenanters Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
rashness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
resurrection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 257
revelation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
rhetorical arrangement Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 16, 17, 18, 252
rhetorical handbooks Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 193, 197
rhetorical topoi, death/events beyond death Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 75
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 191
rhetorics, rhetoric Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
rites Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
ritual practices Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
rituals Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
rome/roman Tellbe Wasserman and Nyman, Healing and Exorcism in Second Temple Judaism and Early Christianity (2019) 149
sacrifice, sacrificial Maier and Waldner, Desiring Martyrs: Locating Martyrs in Space and Time (2022) 23
salvation Osborne, Clement of Alexandria (2010) 181; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
schesis, hidden/spiritual meaning of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
scribes and scribalism DeJong, A Prophet like Moses (Deut 18:15, 18): The Origin, History, and Influence of the Mosaic Prophetic Succession (2022) 152
scripture, as weapon/criterion against heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 419, 421, 423
scripture, authorization of Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 91
scripture, interpretation Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 216, 217
scripture, mystery (μυστήριον) of Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 149
scripture, quotation from König, Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture (2012) 168
scripture (γραφή), difficulty of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
scripture (γραφή) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
seeing god, beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
seeing god Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 425
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
septuagint Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
shadow Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
shepherd of hermas Moss, The Other Christs: Imitating Jesus in Ancient Christian Ideologies of Martyrdom (2010) 116
simple believers/simpliciores Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 341, 343
skia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
son, as word in scripture Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 216, 217
son, the, creature, work Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 217
sons of god, sons of heaven Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
sonship Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
soul (human) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
spiritual progress Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343
stephen (of acts) Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92
stoicism, orthodox borrowing from Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 439
stoicism/stoics viif Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 325
structure of hebrews Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 3, 16, 17, 18, 75, 138
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 217, 220; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 186
supersessionism, in hebrews Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 140
symbolical style of scripture Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
symbolikos, to symbolikon eidos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 61
symbols Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 288
syncrisis, jesus/angels Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61, 75, 214
syncrisis, jesus/moses Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61
syncrisis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 61, 75, 198
tablets, heavenly Stuckenbruck, 1 Enoch 91-108 (2007) 712
temple, sacrificial cult (in jerusalem), destruction Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 26
theology Allen and Dunne, Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity (2022) 92; James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 291
thespesios Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 343