Tiresias: The Ancient Mediterranean Religions Source Database

8251

New Testament, Hebrews, 13.8

Ἰησοῦς Χριστὸς ἐχθὲς καὶ σήμερον ὁ αὐτός, καὶ εἰς τοὺς αἰῶνας. διδαχαῖς ποικίλαις καὶ ξέναις μὴ παραφέρεσθε·

Jesus Christ is the same yesterday, today, and forever.

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

32 results

1. Septuagint, Tobit, 12.6-12.20 (th cent. BCE - 2nd cent. BCE)

12.6. Then the angel called the two of them privately and said to them: "Praise God and give thanks to him; exalt him and give thanks to him in the presence of all the living for what he has done for you. It is good to praise God and to exalt his name, worthily declaring the works of God. Do not be slow to give him thanks. 12.7. It is good to guard the secret of a king, but gloriously to reveal the works of God. Do good, and evil will not overtake you. 12.8. Prayer is good when accompanied by fasting, almsgiving, and righteousness. A little with righteousness is better than much with wrongdoing. It is better to give alms than to treasure up gold. 12.9. For almsgiving delivers from death, and it will purge away every sin. Those who perform deeds of charity and of righteousness will have fulness of life; 12.10. but those who commit sin are the enemies of their own lives. 12.11. I will not conceal anything from you. I have said, `It is good to guard the secret of a king, but gloriously to reveal the works of God. 12.12. And so, when you and your daughter-in-law Sarah prayed, I brought a reminder of your prayer before the Holy One; and when you buried the dead, I was likewise present with you. 12.13. When you did not hesitate to rise and leave your dinner in order to go and lay out the dead, your good deed was not hidden from me, but I was with you. 12.14. So now God sent me to heal you and your daughter-in-law Sarah. 12.15. I am Raphael, one of the seven holy angels who present the prayers of the saints and enter into the presence of the glory of the Holy One. 12.16. They were both alarmed; and they fell upon their faces, for they were afraid. 12.17. But he said to them, "Do not be afraid; you will be safe. But praise God for ever. 12.18. For I did not come as a favor on my part, but by the will of our God. Therefore praise him for ever. 12.19. All these days I merely appeared to you and did not eat or drink, but you were seeing a vision. 12.20. And now give thanks to God, for I am ascending to him who sent me. Write in a book everything that has happened.

2. Hebrew Bible, Deuteronomy, 29.18, 31.7 (9th cent. BCE - 3rd cent. BCE)

29.18. וְהָיָה בְּשָׁמְעוֹ אֶת־דִּבְרֵי הָאָלָה הַזֹּאת וְהִתְבָּרֵךְ בִּלְבָבוֹ לֵאמֹר שָׁלוֹם יִהְיֶה־לִּי כִּי בִּשְׁרִרוּת לִבִּי אֵלֵךְ לְמַעַן סְפוֹת הָרָוָה אֶת־הַצְּמֵאָה׃ 31.7. וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃

29.18. and it come to pass, when he heareth the words of this curse, that he bless himself in his heart, saying: ‘I shall have peace, though I walk in the stubbornness of my heart—that the watered be swept away with the dry’;" 31.7. And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it."

3. Hebrew Bible, Genesis, 19.1-19.2, 28.15 (9th cent. BCE - 3rd cent. BCE)

19.1. וַיָּבֹאוּ שְׁנֵי הַמַּלְאָכִים סְדֹמָה בָּעֶרֶב וְלוֹט יֹשֵׁב בְּשַׁעַר־סְדֹם וַיַּרְא־לוֹט וַיָּקָם לִקְרָאתָם וַיִּשְׁתַּחוּ אַפַּיִם אָרְצָה׃ 19.1. וַיִּשְׁלְחוּ הָאֲנָשִׁים אֶת־יָדָם וַיָּבִיאוּ אֶת־לוֹט אֲלֵיהֶם הַבָּיְתָה וְאֶת־הַדֶּלֶת סָגָרוּ׃ 19.2. וַיֹּאמֶר הִנֶּה נָּא־אֲדֹנַי סוּרוּ נָא אֶל־בֵּית עַבְדְּכֶם וְלִינוּ וְרַחֲצוּ רַגְלֵיכֶם וְהִשְׁכַּמְתֶּם וַהֲלַכְתֶּם לְדַרְכְּכֶם וַיֹּאמְרוּ לֹּא כִּי בָרְחוֹב נָלִין׃ 19.2. הִנֵּה־נָא הָעִיר הַזֹּאת קְרֹבָה לָנוּס שָׁמָּה וְהִיא מִצְעָר אִמָּלְטָה נָּא שָׁמָּה הֲלֹא מִצְעָר הִוא וּתְחִי נַפְשִׁי׃ 28.15. וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר־תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל־הָאֲדָמָה הַזֹּאת כִּי לֹא אֶעֱזָבְךָ עַד אֲשֶׁר אִם־עָשִׂיתִי אֵת אֲשֶׁר־דִּבַּרְתִּי לָךְ׃

19.1. And the two angels came to Sodom at even; and Lot sat in the gate of Sodom; and Lot saw them, and rose up to meet them; and he fell down on his face to the earth;" 19.2. and he said: ‘Behold now, my lords, turn aside, I pray you, into your servant’s house, and tarry all night, and wash your feet, and ye shall rise up early, and go on your way.’ And they said: ‘Nay; but we will abide in the broad place all night.’" 28.15. And, behold, I am with thee, and will keep thee whithersoever thou goest, and will bring thee back into this land; for I will not leave thee, until I have done that which I have spoken to thee of.’"

4. Hebrew Bible, Hosea, 2.25 (9th cent. BCE - 3rd cent. BCE)

2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃

2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’"

5. Hebrew Bible, Psalms, 78.3, 102.26-102.27, 103.3, 103.8 (9th cent. BCE - 3rd cent. BCE)

78.3. לֹא־זָרוּ מִתַּאֲוָתָם עוֹד אָכְלָם בְּפִיהֶם׃ 78.3. אֲשֶׁר שָׁמַעְנוּ וַנֵּדָעֵם וַאֲבוֹתֵינוּ סִפְּרוּ־לָנוּ׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 102.27. הֵמָּה יֹאבֵדוּ וְאַתָּה תַעֲמֹד וְכֻלָּם כַּבֶּגֶד יִבְלוּ כַּלְּבוּשׁ תַּחֲלִיפֵם וְיַחֲלֹפוּ׃ 103.3. הַסֹּלֵחַ לְכָל־עֲוֺנֵכִי הָרֹפֵא לְכָל־תַּחֲלֻאָיְכִי׃ 103.8. רַחוּם וְחַנּוּן יְהוָה אֶרֶךְ אַפַּיִם וְרַב־חָסֶד׃

78.3. That which we have heard and known, And our fathers have told us," 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands." 102.27. They shall perish, but Thou shalt endure; Yea, all of them shall wax old like a garment; As a vesture shalt Thou change them, and they shall pass away;" 103.3. Who forgiveth all thine iniquity; Who healeth all Thy diseases;" 103.8. The LORD is full of compassion and gracious, Slow to anger, and plenteous in mercy."

6. Hebrew Bible, Jeremiah, 31.32-31.34 (8th cent. BCE - 5th cent. BCE)

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׃

31.32. 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."

7. Hebrew Bible, Haggai, 2.6-2.9 (6th cent. BCE - 5th cent. BCE)

2.6. כִּי כֹה אָמַר יְהוָה צְבָאוֹת עוֹד אַחַת מְעַט הִיא וַאֲנִי מַרְעִישׁ אֶת־הַשָּׁמַיִם וְאֶת־הָאָרֶץ וְאֶת־הַיָּם וְאֶת־הֶחָרָבָה׃ 2.7. וְהִרְעַשְׁתִּי אֶת־כָּל־הַגּוֹיִם וּבָאוּ חֶמְדַּת כָּל־הַגּוֹיִם וּמִלֵּאתִי אֶת־הַבַּיִת הַזֶּה כָּבוֹד אָמַר יְהוָה צְבָאוֹת׃ 2.8. לִי הַכֶּסֶף וְלִי הַזָּהָב נְאֻם יְהוָה צְבָאוֹת׃ 2.9. גָּדוֹל יִהְיֶה כְּבוֹד הַבַּיִת הַזֶּה הָאַחֲרוֹן מִן־הָרִאשׁוֹן אָמַר יְהוָה צְבָאוֹת וּבַמָּקוֹם הַזֶּה אֶתֵּן שָׁלוֹם נְאֻם יְהוָה צְבָאוֹת׃

2.6. For thus saith the LORD of hosts: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land;" 2.7. and I will shake all nations, and the choicest things of all nations shall come, and I will fill this house with glory, saith the LORD of hosts." 2.8. Mine is the silver, and Mine the gold, saith the LORD of hosts." 2.9. The glory of this latter house shall be greater than that of the former, saith the LORD of hosts; and in this place will I give peace, saith the LORD of hosts.’"

8. Septuagint, Tobit, 12.6-12.20 (4th cent. BCE - 2nd cent. BCE)

9. 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.

10. Anon., Rhetorica Ad Herennium, 3.3, 3.5 (1st cent. BCE - 1st cent. BCE)

3.3. The orator who gives counsel will through his speech properly set up Advantage as his aim, so that the complete economy of his entire speech may be directed to it. Advantage in political deliberation has two aspects: Security and Honour. To consider Security is to provide some plan or other for ensuring the avoidance of a present or imminent danger. Subheads under Security are Might and Craft, which we shall consider either separately or conjointly. Might is determined by armies, fleets, arms, engines of war, recruiting of man power, and the like. Craft is exercised by means of money, promises, dissimulation, accelerated speed, deception, and the other means, topics which I shall discuss at a more appropriate time, if ever I attempt to write on the art of war or on state administration. The Honourable is divided into the Right and the Praiseworthy. The Right is that which is done in accord with Virtue and Duty. Subheads under the Right are Wisdom, Justice, Courage, and Temperance. Wisdom is intelligence capable, by a certain judicious method, of distinguishing good and bad; likewise the knowledge of an art is called Wisdom; and again, a well-furnished memory, or experience in diverse matters, is termed Wisdom. Justice is equity, giving to each thing what it is entitled to in proportion to its worth. Courage is the reaching for great things and contempt for what is mean; also the endurance of hardship in expectation of profit. Temperance is self-control that moderates our desires. 3.5. When we invoke as motive for a course of action steadfastness in Courage, we shall make it clear that men ought to follow and strive after noble and lofty actions, and that, by the same token, actions base and unworthy of the brave ought therefore to be despised by brave men and considered as beneath their dignity. Again, from an honourable act no peril or toil, however great, should divert us; death ought to be preferred to disgrace; no pain should force an abandonment of duty; no man's enmity should be feared in defence of truth; for country, for parents, guest-friends, intimates, and for the things justice commands us to respect, it behoves us to brave any peril and endure any toil. We shall be using the topics of Temperance if we censure the inordinate desire for office, money, or the like; if we restrict each thing to its definite natural bounds; if we show how much is enough in each case, advise against going too far, and set the due limit to every matter.

11. Philo of Alexandria, On Dreams, 1.229 (1st cent. BCE - missingth cent. CE)

1.229. What then ought we to say? There is one true God only: but they who are called Gods, by an abuse of language, are numerous; on which account the holy scripture on the present occasion indicates that it is the true God that is meant by the use of the article, the expression being, "I am the God (ho Theos);" but when the word is used incorrectly, it is put without the article, the expression being, "He who was seen by thee in the place," not of the God (tou Theou), but simply "of God" (Theou);

12. Philo of Alexandria, Plant., 50 (1st cent. BCE - missingth cent. CE)

50. And accordingly what is said afterwards is in strict agreement with what is said before, namely, that the world is the beautiful and properly prepared house of God, appreciable by the external senses; and that he himself made it and that it is not uncreated, as some persons have thought. And he uses the word "sanctuary," as meaning a splendour emitted from holy objects, an imitation of the archetypal model; since those things which are beautiful to the external senses are to the intellectual senses models of what is beautiful. The expression that "it was prepared by the hands of God," means that it was made by his worldcreating powers.

13. New Testament, 1 Peter, 2.10, 5.10-5.13 (1st cent. CE - 1st cent. CE)

2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 5.10. But may the God of all grace (who called you to his eternal glory by Christ Jesus), after you have suffered a while, perfect, establish, strengthen, and settle you. 5.11. To him be the glory and the power forever and ever. Amen. 5.12. Through Silvanus, our faithful brother, as I consider him, I have written to you briefly, exhorting, and testifying that this is the true grace of God in which you stand. 5.13. She who is in Babylon, elect together with you, greets you; and so does Mark, my son.

14. New Testament, 1 Thessalonians, 1.9, 4.1-4.12, 5.12-5.18, 5.23-5.28 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.2. For you know what charge we gave you through the Lord Jesus. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.16. Rejoice always. 5.17. Pray without ceasing. 5.18. In everything give thanks, for this is the will of God in Christ Jesus toward you. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 5.24. Faithful is he who calls you, who will also do it. 5.25. Brothers, pray for us. 5.26. Greet all the brothers with a holy kiss. 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers. 5.28. The grace of our Lord Jesus Christ be with you. Amen.

15. New Testament, 1 Timothy, 3.5, 4.10 (1st cent. CE - 1st cent. CE)

3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.

16. New Testament, 2 Corinthians, 3.3, 6.16 (1st cent. CE - 1st cent. CE)

17. New Testament, 2 Timothy, 4.10, 4.15, 4.18 (1st cent. CE - 1st cent. CE)

4.10. for Demas left me, having loved this present world, and went to Thessalonica; Crescens to Galatia, and Titus to Dalmatia. 4.15. of whom you also must beware; for he greatly opposed our words. 4.18. And the Lord will deliver me from every evil work, and will preserve me for his heavenly kingdom; to whom be the glory forever and ever. Amen.

18. New Testament, Acts, 7.2, 13.17 (1st cent. CE - 2nd cent. CE)

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 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.

19. New Testament, Colossians, 3.1 (1st cent. CE - 1st cent. CE)

3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.

20. New Testament, Ephesians, 2.11-2.22, 5.2-5.5 (1st cent. CE - 1st cent. CE)

2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.

21. New Testament, Galatians, 6.2, 6.8-6.9, 6.16 (1st cent. CE - 1st cent. CE)

6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.

22. New Testament, Hebrews, 1.1, 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, 2.1, 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, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.12, 3.13, 4.6, 4.9, 4.12, 4.14, 4.14-10.18, 4.15, 4.16, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11-6.20, 6.1, 6.4, 6.5, 6.6, 6.10, 6.12, 6.18, 6.20, 7.1-10.18, 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, 8.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.10, 8.11, 8.12, 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, 9.18, 9.24, 9.26, 10, 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, 11.10, 11.13, 11.14, 11.16, 11.26, 11.35, 11.36, 11.37, 11.38, 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, 13.1, 13.2, 13.3, 13.4, 13.5, 13.6, 13.7, 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)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways

23. New Testament, Philippians, 4.10-4.23 (1st cent. CE - 1st cent. CE)

4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 4.14. However you did well that you had fellowship with my affliction. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.19. My God will supply every need of yours according to his riches in glory in Christ Jesus. 4.20. Now to our God and Father be the glory forever and ever! Amen. 4.21. Greet every saint in Christ Jesus. The brothers who are with me greet you. 4.22. All the saints greet you, especially those who are of Caesar's household. 4.23. The grace of the Lord Jesus Christ be with you all. Amen.

24. New Testament, Romans, 8.26, 9.24 (1st cent. CE - 1st cent. CE)

8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles?

25. New Testament, John, 2.21 (1st cent. CE - 1st cent. CE)

2.21. But he spoke of the temple of his body.

26. New Testament, Luke, 1.68, 12.8 (1st cent. CE - 1st cent. CE)

1.68. Blessed be the Lord, the God of Israel, For he has visited and worked redemption for his people; 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God;

27. New Testament, Mark, 2.7 (1st cent. CE - 1st cent. CE)

2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone?

28. New Testament, Matthew, 1.21, 10.32, 16.16, 26.63 (1st cent. CE - 1st cent. CE)

1.21. She shall bring forth a son. You shall call his name Jesus, for it is he who shall save his people from their sins. 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 16.16. Simon Peter answered, "You are the Christ, the Son of the living God. 26.63. But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God.

29. Quintilian, Institutes of Oratory, 4.1.5, 6.1.27, 6.2.32 (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. 6.1.27. Consequently Cicero, to quote him once again, although he will not put entreaties into Milo's mouth, and prefers to commend him by his staunchness of character, still lends him words in the form of such complaint as may become a brave man. "Alas!" he says, "my labours have been in vain! Alas for my blighted hopes! Alas for my baffled purpose!" Appeals to pity should, however, always be brief, and there is good reason for the saying that nothing dries so quickly as tears. 6.2.32. From such impressions arises that á¼Î½Î¬ÏÎ³ÎµÎ¹Î± which Cicero calls illumination and actuality, which makes us seem not so much to narrate as to exhibit the actual scene, while our emotions will be no less actively stirred than if we were present at the actual occurrence. Is it not from visions such as these that Vergil was inspired to write â "Sudden her fingers let the shuttle fall And all the thread was spilled

30. Cassius Dio, Roman History, 53.19.6 (2nd cent. CE - 3rd cent. CE)

53.19.6. Hence in my own narrative of later events, so far as they need to be mentioned, everything that I shall say will be in accordance with reports that have been given out, whether it be really the truth or otherwise. In addition to these reports, however, my own opinion will be given, as far as possible, whenever I have been able, from the abundant evidence which I have gathered from my reading, from hearsay, and from what I have seen, to form a judgment that differs from the common report.

31. Clement of Alexandria, Christ The Educator, 1.6.34-1.6.36 (2nd cent. CE - 3rd cent. CE)

32. Sozomenus, Ecclesiastical History, 1.1, 5.1

5.1. Such were the transactions which took place in the Eastern Church. In the meantime, however, Julian, the C sar, attacked and conquered the barbarians who dwelt on the banks of the Rhine; many he killed, and others he took prisoners. As the victory added greatly to his fame, and as his moderation and gentleness had endeared him to the troops, they proclaimed him Augustus. Far from making an excuse to Constantius for this act, he exchanged the officers who had been elected by Constantius, and industriously circulated letters wherein Constantius had solicited the barbarians to enter the Roman territories, and aid him against Magnentius. He then suddenly changed his religion, and although he had previously confessed Christianity, he declared himself high-priest, frequented the pagan temples, offered sacrifices, and invited his subjects to adopt that form of worship. As an invasion of Roman territory by the Persians was expected, and as Constantius had on this account repaired to Syria, Julian conceived that he might without battle render himself master of Illyricum; he therefore set out on his journey to this province, under pretense that he intended to present an apology to Constantius for having, without his sanction, received the symbols of imperial power. It is said, that when he arrived on the borders of Illyria, the vines appeared full of green grapes, although the time of the vintage was past, and the Pleiades had set; and that there fell upon his followers a dashing of the dew from the atmosphere, of which each drop was stamped with the sign of the cross. He and many of those with him regarded the grapes appearing out of season as a favorable omen; while the dew had made that figure by chance on the garments upon which it happened to fall. Others thought that of the two symbols, the one of the green grapes signified that the emperor would die prematurely, and his reign would be very short; while the second sign, that of the crosses formed by the drops of dew, indicated that the Christian religion is from heaven, and that all persons ought to receive the sign of the cross. I am, for my own part, convinced that those who regarded these two phenomena as unfavorable omens for Julian, were not mistaken; and the progress of time proved the accuracy of their opinion. When Constantius heard that Julian was marching against him at the head of an army, he abandoned his intended expedition against the Persians, and departed for Constantinople; but he died on the journey, when he had arrived as far as Mopsucren, which lies near the Taurus, between Cilicia and Cappadocia. He died in the forty-fifth year of his age, after reigning thirteen years conjointly with his father Constantine, and twenty-five years after the death of that emperor. A little while after the decease of Constantius, Julian, who had already made himself master of Thrace, entered Constantinople and was proclaimed emperor. Pagans assert that diviners and demons had predicted the death of Constantius, and the change in affairs, before his departure for Galatia, and had advised him to undertake the expedition. This might have been regarded as a true prediction, had not the life of Julian been terminated so shortly afterwards, and when he had only tasted the imperial power as in a dream. But it appears to me absurd to believe that, after he had heard the death of Constantius predicted, and had been warned that it would be his own fate to fall in battle by the hands of the Persians, he should have leaped into manifest death - offering him no other fame in the world than that of lack of counsel, and poor generalship, - and who, had he lived, would probably have suffered the greater part of the Roman territories to fall under the Persian yoke. This observation, however, is only inserted lest I should be blamed for omitting it. I leave every one to form his own opinion.

Subjects of this text:

subject	book bibliographic info
abraham	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
adversus ioudaios writings	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90
agency,all things	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 201
aims,proofs	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 225, 230, 252, 257
alienation	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
ambrose,on virgins	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
amplification,in argumentatio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
amplification	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 225, 239, 243, 245
anti-ableist reading	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
antony,imitation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
apollo of bawit	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
apostasy	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75, 235, 243, 257
argumentatio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 252
artless,propositions	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 229, 230, 252
asyndeton	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 231, 239, 242, 243, 248, 249, 252
believers church	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
besa,commemoration of shenoute	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 252
blood,of christ	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 284
body of christ	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 184
canon,formation	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
canon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
canonization,of pastorals	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
care,of god or christ for creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139
cassius dio	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
christ,as son	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 201
christology	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 283, 284
church	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
cicero	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
clement of alexandria	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90
commemoration of community founders	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 252
community	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
confession	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
courtroom	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
covenant,new	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41, 135, 184
covenant	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75, 225, 231, 233, 248, 257; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 284
creation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 135
crucifixion	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
david	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370
death	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
deliberative	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75, 235, 240, 247, 248, 249, 252, 256, 257
disjointed structure	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 224, 252
doubt	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140, 278
encomium	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
enthymeme	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
epideictic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 17, 75, 252, 256
epilogue	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 16, 224
esau	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 230, 235, 243, 245, 252, 257
eschatology	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 278; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 135
example	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 235, 239, 243, 244, 248, 252, 256, 257
exemplars of trust,jesus as	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
exhortation	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75, 223, 228, 229, 230, 231, 233, 235, 239, 240, 241, 242, 243, 245, 246, 248, 249, 252, 256, 257; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 276, 284, 285, 287, 289
exordium,primary exordium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 252
exordium,purpose	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 193
exordium,secondary exordium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 225, 252, 256
exordium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 193, 256
expiation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
faith	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184, 289, 290
favor	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 193, 225, 249, 252
fear (negatively marked)	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140, 278
gethsemane,trust in	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
goodwill,funeral oration	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 17
grace	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139, 140, 278, 279
hagiography,commemoration	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 252
hagiography,imitation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
heaven,heavenly realities	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184
hebrews	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90
help	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 285, 286
high priest	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184
holiness	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 284, 289, 290
holy of holies,holy place	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 135
hope	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
iconography	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370
identity of jesus christ in pre-existence,earthly life,death,risen and exalted life	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139, 140, 279
idolatry	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 243
imagery	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
imitation,of christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139
imitation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
imperfect trust,adequacy of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 278, 279
incidental narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
jerome,and the life of pachomius	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
jesus,jesus christ	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
jesus	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90
judaism	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
judicial (forensic)	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 223
julian saba	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 252
kingdom of god,as unshakable in hebrews'	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 201
kinship language	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
knowledge,divine	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
law	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
levites	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
liturgy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 135, 290
lives of pachomius,emulation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
martyrdom,martyr,desire	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22, 29
martyrdom,martyr,judaism,jewish	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
martyrdom,martyr,sacrifice	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
martyrdom,martyr,trauma,traumatic experience	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22, 29
melchizedek	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
mercy	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
moses	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 230, 231
narratio,temporal classifications	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
narratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 224, 257
obedience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
omologia,on virgins (ambrose)	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
passion narrative,trust in	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 279
patermuthius	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
paul,pauline corpus	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184, 286, 287
paul	Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 90
paul the simple	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
people of god,of israel	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184
perfection	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41, 83, 135, 184
period	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 252
periodic	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 252
peroratio,asyndeton	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 231, 239, 242, 243
peroratio,concluding exhortations	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 231, 235, 239
peroratio,doubling	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 231, 239, 245, 246
peroratio,functions	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 248
peroratio,length	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 247, 248
peroratio,location	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 225, 248
peroratio,metaphorical language	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 239, 243, 244, 245
peroratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 223, 224, 225, 228, 229, 230, 231, 233, 235, 239, 240, 241, 242, 243, 244, 245, 246, 247, 248, 249, 252, 256, 257
perseverance	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75, 235, 240, 249, 257; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 283
plato / (neo-)platonism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370
polyptoton	Cain (2016), The Greek Historia Monachorum in Aegypto: Monastic Hagiography in the Late Fourth Century, 96
prayer	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 233, 241
pre-election	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 278
priest,priestly	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22, 29
priesthood	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
primary peroratio,secondary peroratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 225, 233, 235
primary peroratio,vivid description	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 239, 243, 244, 245
primary peroratio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 224, 225, 228, 229, 230, 231, 233
probatio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 17
promise	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
prooemium	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 16
propositio	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 17
purification,purity	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 290
pythagoras / (neo-)pythagoreanism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370
redemptive	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
reliability	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
resurrection	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 244, 257; Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
rhetorical arrangement	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 16, 17, 252
rhetorical handbooks	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 193
rhetorical topoi,death/events beyond death	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75
rhetorics,rhetoric	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 29
risk,relation to divine-human trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
rizzuto,ana-maria	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 278
rome	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 235
rule of the master,imitation	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 238
salvation	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83
scepticism	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
self,self-sacrificial	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
septuagint	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 184
sequeri,pierangelo	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
service to god or christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139, 140, 279
shenoute,commemoration	Dilley (2019), Monasteries and the Care of Souls in Late Antique Christianity: Cognition and Discipline, 252
solidarity	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 41
soma-sema	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370
space,spatial	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
stewardship	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 139
structure (of hebrews,literary)	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 135, 276, 283, 284, 285, 286, 287, 289, 290, 292
structure of hebrews	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 16, 17, 75
suffering	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 230, 233, 243, 244
suicide	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
syncrisis,jesus/angels	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75
syncrisis	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 75
tent	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83, 135
therapeutic trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 140
time	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
topos	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 257
trauma,traumatic	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 22
unnik,willem c. van	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
virtue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
wilderness generation	Martin and Whitlark (2018), Inventing Hebrews: Design and Purpose in Ancient Rhetoric, 231
word/the word,nature of word	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
word/the word	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 921
world	Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 83
zeus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 370