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, 6.6


καὶ παραπεσόντας, πάλιν ἀνακαινίζειν εἰς μετάνοιαν, ἀνασταυροῦντας ἑαυτοῖς τὸν υἱὸν τοῦ θεοῦ καὶ παραδειγματίζοντας.and then fell away, it is impossible to renew them again to repentance; seeing they crucify the Son of God for themselves again, and put him to open shame.


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

33 results
1. Hebrew Bible, Deuteronomy, 15.10-15.11 (9th cent. BCE - 3rd cent. BCE)

15.11. כִּי לֹא־יֶחְדַּל אֶבְיוֹן מִקֶּרֶב הָאָרֶץ עַל־כֵּן אָנֹכִי מְצַוְּךָ לֵאמֹר פָּתֹחַ תִּפְתַּח אֶת־יָדְךָ לְאָחִיךָ לַעֲנִיֶּךָ וּלְאֶבְיֹנְךָ בְּאַרְצֶךָ׃ 15.10. Thou shalt surely give him, and thy heart shall not be grieved when thou givest unto him; because that for this thing the LORD thy God will bless thee in all thy work, and in all that thou puttest thy hand unto." 15.11. For the poor shall never cease out of the land; therefore I command thee, saying: ‘Thou shalt surely open thy hand unto thy poor and needy brother, in thy land.’"
2. Hebrew Bible, Psalms, 51.2, 51.9, 51.12, 102.26 (9th cent. BCE - 3rd cent. BCE)

51.2. הֵיטִיבָה בִרְצוֹנְךָ אֶת־צִיּוֹן תִּבְנֶה חוֹמוֹת יְרוּשָׁלִָם׃ 51.2. בְּבוֹא־אֵלָיו נָתָן הַנָּבִיא כַּאֲשֶׁר־בָּא אֶל־בַּת־שָׁבַע׃ 51.9. תְּחַטְּאֵנִי בְאֵזוֹב וְאֶטְהָר תְּכַבְּסֵנִי וּמִשֶּׁלֶג אַלְבִּין׃ 51.12. לֵב טָהוֹר בְּרָא־לִי אֱלֹהִים וְרוּחַ נָכוֹן חַדֵּשׁ בְּקִרְבִּי׃ 102.26. לְפָנִים הָאָרֶץ יָסַדְתָּ וּמַעֲשֵׂה יָדֶיךָ שָׁמָיִם׃ 51.2. when Nathan the prophet came unto him, after he had gone in to Bath-sheba." 51.9. Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow." 51.12. Create me a clean heart, O God; and renew a stedfast spirit within me." 102.26. of old Thou didst lay the foundation of the earth; And the heavens are the work of Thy hands."
3. Hebrew Bible, Isaiah, 1.16-1.17, 53.12 (8th cent. BCE - 5th cent. BCE)

1.16. רַחֲצוּ הִזַּכּוּ הָסִירוּ רֹעַ מַעַלְלֵיכֶם מִנֶּגֶד עֵינָי חִדְלוּ הָרֵעַ׃ 1.17. לִמְדוּ הֵיטֵב דִּרְשׁוּ מִשְׁפָּט אַשְּׁרוּ חָמוֹץ שִׁפְטוּ יָתוֹם רִיבוּ אַלְמָנָה׃ 53.12. לָכֵן אֲחַלֶּק־לוֹ בָרַבִּים וְאֶת־עֲצוּמִים יְחַלֵּק שָׁלָל תַּחַת אֲשֶׁר הֶעֱרָה לַמָּוֶת נַפְשׁוֹ וְאֶת־פֹּשְׁעִים נִמְנָה וְהוּא חֵטְא־רַבִּים נָשָׂא וְלַפֹּשְׁעִים יַפְגִּיעַ׃ 1.16. Wash you, make you clean, Put away the evil of your doings From before Mine eyes, Cease to do evil;" 1.17. Learn to do well; Seek justice, relieve the oppressed, Judge the fatherless, plead for the widow." 53.12. Therefore will I divide him a portion among the great, And he shall divide the spoil with the mighty; Because he bared his soul unto death, And was numbered with the transgressors; Yet he bore the sin of many, And made intercession for the transgressors."
4. Aristotle, Rhetoric, None (4th cent. BCE - 4th cent. BCE)

5. Anon., Jubilees, 17.16-17.17, 19.8 (2nd cent. BCE - 2nd cent. BCE)

17.16. And she opened her eyes, and she saw a well of water, and she went and filled her bottle with water, and she gave her child to drink 17.17. and she arose and went towards the wilderness of Paran. brAnd the child grew and became an archer, and God was with him; 19.8. And all the days of the life of Sarah were one hundred and twenty-seven years, that is, two jubilees and four weeks and one year: these are the days of the years of the life of Sarah.
6. Anon., Epistle of Barnabas, 3.6, 16.4 (1st cent. CE - 2nd cent. CE)

3.6. To this end therefore, my brethren, He that is long-suffering, foreseeing that the people whom He had prepared in His well-beloved would believe in simplicity, manifested to us beforehand concerning all things, that we might not as novices shipwreck ourselves upon their law. 16.4. So it cometh to pass; for because they went to war it was pulled down by their enemies. Now also the very servants of their enemies shall build it up.
7. Clement of Rome, 1 Clement, 36.2 (1st cent. CE - 1st cent. CE)

36.2. διὰ τούτου ἀτενίζομεν a)teni/twmen A "lat us fir our gaze." εἰς τὰ ὕψη τῶν οὐρανῶν, διὰ τούτου ἐνοπτριζόμεθα τὴν ἄμωμον καὶ ὑπερτάτην ὄψιν αὐτοῦ, διὰ τούτου ἠνεῴχθησαν ἡμῶν οἱ ὀφθαλμοὶ τῆς καρδίας, διὰ τούτου ἡ ἀσύνετος καὶ ἐσκοτωμένη διάνοια ἡμῶν ἀναθάλλει εἰς τὸ φῶς, διὰ τούτου ἠθέλησεν ὁ δεσπότης τῆς ἀθανάτου γνώσεως ἡμᾶς γεύσασθαι, ὃς Heb. 1, 3, 4 ὦν ἀπαύγασμα τῆς μεγαλωσύνης αὐτοῦ, τοσούτῳ μείζων ἐστὶν ἀγγέλων, ὅσῳ διαφορώτερον ὄνομα Heb. 1, 7; Pa 104, 4 κεκληρονόμηκεν.
8. New Testament, 1 John, 5.16-5.17 (1st cent. CE - 1st cent. CE)

5.16. If anyone sees his brother sinning a sin not leading to death, he shall ask, and God will give him life for those who sin not leading to death. There is a sin leading to death. I don't say that he should make a request concerning this. 5.17. All unrighteousness is sin, and there is a sin not leading to death.
9. New Testament, 1 Corinthians, 3.1-3.3, 5.1-5.5, 6.9-6.11, 6.18-6.20 (1st cent. CE - 1st cent. CE)

3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's.
10. New Testament, 1 Timothy, 2.4, 6.20 (1st cent. CE - 1st cent. CE)

2.4. who desires all people to be saved and come to full knowledge of the truth. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
11. New Testament, 2 Peter, 2.20 (1st cent. CE - 1st cent. CE)

2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first.
12. New Testament, 2 Corinthians, 7.9-7.10 (1st cent. CE - 1st cent. CE)

13. New Testament, 2 Timothy, 1.12, 2.25, 3.7 (1st cent. CE - 1st cent. CE)

1.12. For this cause I suffer also these things. Yet I am not ashamed, for I know him whom I have believed, and I am persuaded that he is able to guard that which I have committed to him against that day. 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 3.7. always learning, and never able to come to the knowledge of the truth.
14. New Testament, Acts, 2.1-2.13, 4.31, 6.10, 7.51, 7.55, 8.22, 9.1-9.18, 9.20-9.22, 9.27-9.28, 10.44-10.48, 20.21 (1st cent. CE - 2nd cent. CE)

2.1. Now when the day of Pentecost had come, they were all with one accord in one place. 2.2. Suddenly there came from the sky a sound like the rushing of a mighty wind, and it filled all the house where they were sitting. 2.3. Tongues like fire appeared and were distributed to them, and it sat on each one of them. 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 2.5. Now there were dwelling at Jerusalem Jews, devout men, from every nation under the sky. 2.6. When this sound was heard, the multitude came together, and were bewildered, because everyone heard them speaking in his own language. 2.7. They were all amazed and marveled, saying to one another, "Behold, aren't all these who speak Galileans? 2.8. How do we hear, everyone in our own native language? 2.9. Parthians, Medes, Elamites, and people from Mesopotamia, Judea, Cappadocia, Pontus, Asia 2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.11. Cretans and Arabians: we hear them speaking in our languages the mighty works of God! 2.12. They were all amazed, and were perplexed, saying one to another, "What does this mean? 2.13. Others, mocking, said, "They are filled with new wine. 4.31. When they had prayed, the place was shaken where they were gathered together. They were all filled with the Holy Spirit, and they spoke the word of God with boldness. 6.10. They weren't able to withstand the wisdom and the Spirit by which he spoke. 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 9.1. But Saul, still breathing threats and slaughter against the disciples of the Lord, went to the high priest 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.20. Immediately in the synagogues he proclaimed the Christ, that he is the Son of God. 9.21. All who heard him were amazed, and said, "Isn't this he who in Jerusalem made havoc of those who called on this name? And he had come here intending to bring them bound before the chief priests! 9.22. But Saul increased more in strength, and confounded the Jews who lived at Damascus, proving that this is the Christ. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 10.44. While Peter was still speaking these words, the Holy Spirit fell on all those who heard the word. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 10.46. For they heard them speak with other languages and magnify God. Then Peter answered 10.47. Can any man forbid the water, that these who have received the Holy Spirit as well as we should not be baptized? 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 20.21. testifying both to Jews and to Greeks repentance toward God, and faith toward our Lord Jesus Christ.
15. New Testament, Apocalypse, 2.5, 2.16, 2.22, 3.3, 16.6-16.7, 16.9, 16.11, 16.13 (1st cent. CE - 1st cent. CE)

2.5. Remember therefore from where you have fallen, and repent and do the first works; or else I am coming to you swiftly, and will move your lampstand out of its place, unless you repent. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 3.3. Remember therefore how you have received and heard. Keep it, and repent. If therefore you won't watch, I will come as a thief, and you won't know what hour I will come upon you. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs;
16. New Testament, James, 5.14-5.16 (1st cent. CE - 1st cent. CE)

5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven. 5.16. Confess your offenses to one another, and pray one for another, that you may be healed. The effective, earnest prayer of a righteous man is powerfully effective.
17. New Testament, Colossians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
18. New Testament, Ephesians, 4.30 (1st cent. CE - 1st cent. CE)

4.30. Don't grieve the Holy Spirit of God, in whom you were sealed for the day of redemption.
19. New Testament, Galatians, 3.1-3.3, 5.1-5.7, 5.13-5.15 (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? 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? 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 5.15. But if you bite anddevour one another, be careful that you don't consume one another.
20. New Testament, Hebrews, 1.1, 1.3-1.14, 2.1-2.18, 3.3, 3.12-3.19, 4.2-4.3, 4.12-4.15, 5.1-5.14, 6.1-6.5, 6.7-6.20, 7.3, 7.22, 7.27, 8.1-8.4, 8.6, 8.13, 9.1-9.28, 10.1, 10.5-10.10, 10.12, 10.14, 10.19-10.20, 10.22-10.32, 10.37-10.39, 11.1, 11.3-11.8, 11.10, 11.13-11.17, 11.24, 11.32-11.38, 12.2-12.4, 12.14-12.17, 12.22, 12.28, 13.1-13.25 (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 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 1.4. having become so much better than the angels, as he has inherited a more excellent name than they have. 1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet? 1.14. Aren't they all ministering spirits, sent out to do service for the sake of those who will inherit salvation? 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 2.2. For if the word spoken through angels proved steadfast, and every transgression and disobedience received a just recompense; 2.3. how will we escape if we neglect so great a salvation -- which at the first having been spoken through the Lord, was confirmed to us by those who heard; 2.4. God also bearing witness with them, both by signs and wonders, and by various works of power, and by gifts of the Holy Spirit, according to his own will? 2.5. For he didn't subject the world to come, whereof we speak, to angels. 2.6. But one has somewhere testified, saying, "What is man, that you think of him? Or the son of man, that you care for him? 2.7. You made him a little lower than the angels; You crowned him with glory and honor. 2.8. You have put all things in subjection under his feet."For in that he subjected all things to him, he left nothing that is not subject to him. But now we don't see all things subjected to him, yet. 2.9. But we see him who has been made a little lower than the angels, Jesus, because of the suffering of death crowned with glory and honor, that by the grace of God he should taste of death for everyone. 2.10. For it became him, for whom are all things, and through whom are all things, in bringing many sons to glory, to make the author of their salvation perfect through sufferings. 2.11. For both he who sanctifies and those who are sanctified are all from one, for which cause he is not ashamed to call them brothers 2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 2.15. and might deliver all of them who through fear of death were all their lifetime subject to bondage. 2.16. For most assuredly, not to angels does he give help, but he gives help to the seed of Abraham. 2.17. Therefore he was obligated in all things to be made like his brothers, that he might become a merciful and faithful high priest in things pertaining to God, to make atonement for the sins of the people. 2.18. For in that he himself has suffered being tempted, he is able to help those who are tempted. 3.3. For he has been counted worthy of more glory than Moses, inasmuch as he who built the house has more honor than the house. 3.12. Beware, brothers, lest perhaps there be in any one of you an evil heart of unbelief, in falling away from the living God; 3.13. but exhort one another day by day, so long as it is called "today;" lest any one of you be hardened by the deceitfulness of sin. 3.14. For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end: 3.15. while it is said, "Today if you will hear his voice, Don't harden your hearts, as in the rebellion. 3.16. For who, when they heard, rebelled? No, didn't all those who came out of Egypt by Moses? 3.17. With whom was he displeased forty years? Wasn't it with those who sinned, whose bodies fell in the wilderness? 3.18. To whom did he swear that they wouldn't enter into his rest, but to those who were disobedient? 3.19. We see that they were not able to enter in because of unbelief. 4.2. For indeed we have had good news preached to us, even as they also did, but the word they heard didn't profit them, because it wasn't mixed with faith by those who heard. 4.3. For we who have believed do enter into that rest, even as he has said, "As I swore in my wrath, they will not enter into my rest;" although the works were finished from the foundation of the world. 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 4.13. There is no creature that is hidden from his sight, but all things are naked and laid open before the eyes of him with whom we have to do. 4.14. Having then a great high priest, who has passed through the heavens, Jesus, the Son of God, let us hold tightly to our confession. 4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 5.1. For every high priest, being taken from among men, is appointed for men in things pertaining to God, that he may offer both gifts and sacrifices for sins. 5.2. The high priest can deal gently with those who are ignorant and going astray, because he himself is also surrounded with weakness. 5.3. Because of this, he must offer sacrifices for sins for the people, as well as for himself. 5.4. Nobody takes this honor on himself, but he is called by God, just like Aaron was. 5.5. So also Christ didn't glorify himself to be made a high priest, but it was he who said to him, "You are my Son. Today I have become your father. 5.6. As he says also in another place, "You are a priest forever, After the order of Melchizedek. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 5.9. Having been made perfect, he became to all of those who obey him the author of eternal salvation 5.10. named by God a high priest after the order of Melchizedek. 5.11. About him we have many words to say, and hard to interpret, seeing you have become dull of hearing. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 5.13. For everyone who lives on milk is not experienced in the word of righteousness, for he is a baby. 5.14. But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil. 6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.3. This will we do, if God permits. 6.4. For concerning those who were once enlightened and tasted of the heavenly gift, and were made partakers of the Holy Spirit 6.5. and tasted the good word of God, and the powers of the age to come 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 6.9. But, beloved, we are persuaded of better things for you, and things that accompany salvation, even though we speak like this. 6.10. For God is not unrighteous, so as to forget your work and the labor of love which you showed toward his name, in that you served the saints, and still do serve them. 6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 6.13. For when God made a promise to Abraham, since he could swear by none greater, he swore by himself 6.14. saying, "Most surely I will bless you, and I will surely multiply you. 6.15. Thus, having patiently endured, he obtained the promise. 6.16. For men indeed swear by a greater one, and in every dispute of theirs the oath is final for confirmation. 6.17. In this way God, being determined to show more abundantly to the heirs of the promise the immutability of his counsel, interposed with an oath; 6.18. that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to take hold of the hope set before us. 6.19. This hope we have as an anchor of the soul, a hope both sure and steadfast and entering into that which is within the veil; 6.20. where as a forerunner Jesus entered for us, having become a high priest forever after the order of Melchizedek. 7.3. without father, without mother, without genealogy, having neither beginning of days nor end of life, but made like the Son of God), remains a priest continually. 7.22. By so much has Jesus become the collateral of a better covet. 7.27. who doesn't need, like those high priests, to daily offer up sacrifices, first for his own sins, and then for the sins of the people. For this he did once for all, when he offered up himself. 8.1. Now in the things which we are saying, the main point is this. We have such a high priest, who sat down on the right hand of the throne of the Majesty in the heavens 8.2. a minister of the sanctuary, and of the true tabernacle, which the Lord pitched, not man. 8.3. For every high priest is appointed to offer both gifts and sacrifices. Therefore it is necessary that this high priest also have something to offer. 8.4. For if he were on earth, he would not be a priest at all, seeing there are priests who offer the gifts according to the law; 8.6. But now he has obtained a more excellent ministry, by so much as he is also the mediator of a better covet, which has been enacted on better promises. 8.13. In that he says, "A new covet," he has made the first old. But that which is becoming old and grows aged is near to vanishing away. 9.1. Now indeed even the first covet had ordices of divine service, and an earthly sanctuary. 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 9.3. After the second veil was the tabernacle which is called the Holy of Holies 9.4. having a golden altar of incense, and the ark of the covet overlaid on all sides with gold, in which was a golden pot holding the manna, Aaron's rod that budded, and the tables of the covet; 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 9.6. Now these things having been thus prepared, the priests go in continually into the first tabernacle, accomplishing the services 9.7. but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people. 9.8. The Holy Spirit is indicating this, that the way into the Holy Place wasn't yet revealed while the first tabernacle was still standing; 9.9. which is a symbol of the present age, where gifts and sacrifices are offered that are incapable, concerning the conscience, of making the worshipper perfect; 9.10. being only (with meats and drinks and various washings) fleshly ordices, imposed until a time of reformation. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance. 9.16. For where a last will and testament is, there must of necessity be the death of him who made it. 9.17. For a will is in force where there has been death, for it is never in force while he who made it lives. 9.18. Therefore even the first covet has not been dedicated without blood. 9.19. For when every commandment had been spoken by Moses to all the people according to the law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people 9.20. saying, "This is the blood of the covet which God has commanded you. 9.21. Moreover he sprinkled the tabernacle and all the vessels of the ministry in like manner with the blood. 9.22. According to the law, nearly everything is cleansed with blood, and apart from shedding of blood there is no remission. 9.23. It was necessary therefore that the copies of the things in the heavens should be cleansed with these; but the heavenly things themselves with better sacrifices than these. 9.24. For Christ hasn't entered into holy places made with hands, which are representations of the true, but into heaven itself, now to appear in the presence of God for us; 9.25. nor yet that he should offer himself often, as the high priest enters into the holy place year by year with blood not his own 9.26. or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 9.28. so Christ also, having been once offered to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation. 10.1. For the law, having a shadow of the good to come, not the very image of the things, can never with the same sacrifices year by year, which they offer continually, make perfect those who draw near. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.12. but he, when he had offered one sacrifice for sins for ever, sat down on the right hand of God; 10.14. For by one offering he has perfected forever those who are being sanctified. 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.26. For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins 10.27. but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people. 10.31. It is a fearful thing to fall into the hands of the living God. 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.1. Now faith is assurance of things hoped for, proof of things not seen. 11.3. By faith, we understand that the universe has been framed by the word of God, so that what is seen has not been made out of things which are visible. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.6. Without faith it is impossible to be well pleasing to him, for he who comes to God must believe that he exists, and that he is a rewarder of those who seek him. 11.7. By faith, Noah, being warned about things not yet seen, moved with godly fear, prepared an ark for the saving of his house, through which he condemned the world, and became heir of the righteousness which is according to faith. 11.8. By faith, Abraham, when he was called, obeyed to go out to the place which he was to receive for an inheritance. He went out, not knowing where he went. 11.10. For he looked for the city which has the foundations, whose builder and maker is God. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.14. For those who say such things make it clear that they are seeking after a country of their own. 11.15. If indeed they had been thinking of that country from which they went out, they would have had enough time to return. 11.16. But now they desire a better country, that is, a heavenly one. Therefore God is not ashamed of them, to be called their God, for he has prepared a city for them. 11.17. By faith, Abraham, being tested, offered up Isaac. Yes, he who had gladly received the promises was offering up his one and only son; 11.24. By faith, Moses, when he had grown up, refused to be called the son of Pharaoh's daughter 11.32. What more shall I say? For the time would fail me if I told of Gideon, Barak, Samson, Jephthah, David, Samuel, and the prophets; 11.33. who, through faith subdued kingdoms, worked out righteousness, obtained promises, stopped the mouths of lions 11.34. quenched the power of fire, escaped the edge of the sword, from weakness were made strong, grew mighty in war, and turned to flight armies of aliens. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.36. Others were tried by mocking and scourging, yes, moreover by bonds and imprisonment. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 11.38. (of whom the world was not worthy), wandering in deserts, mountains, caves, and the holes of the earth. 12.2. looking to Jesus, the author and perfecter of faith, who for the joy that was set before him endured the cross, despising shame, and has sat down at the right hand of the throne of God. 12.3. For consider him who has endured such contradiction of sinners against himself, that you don't grow weary, fainting in your souls. 12.4. You have not yet resisted to blood, striving against sin; 12.14. Follow after peace with all men, and the sanctification without which no man will see the Lord 12.15. looking carefully lest there be any man who falls short of the grace of God; lest any root of bitterness springing up trouble you, and thereby the many be defiled; 12.16. lest there be any sexually immoral person, or profane person, as Esau, who sold his birthright for one meal. 12.17. For you know that even when he afterward desired to inherit the blessing, he was rejected, for he found no place for a change of mind though he sought it diligently with tears. 12.22. But you have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem, and to innumerable hosts of angels 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 13.1. Let brotherly love continue. 13.2. Don't forget to show hospitality to strangers, for in doing so, some have entertained angels without knowing it. 13.3. Remember those who are in bonds, as bound with them; and those who are ill-treated, since you are also in the body. 13.4. Let marriage be held in honor among all, and let the bed be undefiled: but God will judge the sexually immoral and adulterers. 13.5. Be free from the love of money, content with such things as you have, for he has said, "I will in no way leave you, neither will I in any way forsake you. 13.6. So that with good courage we say, "The Lord is my helper. I will not fear. What can man do to me? 13.7. Remember your leaders, men who spoke to you the word of God, and considering the results of their conduct, imitate their faith. 13.8. Jesus Christ is the same yesterday, today, and forever. 13.9. Don't be carried away by various and strange teachings, for it is good that the heart be established by grace, not by food, through which those who were so occupied were not benefited. 13.10. We have an altar from which those who serve the holy tabernacle have no right to eat. 13.11. For the bodies of those animals, whose blood is brought into the holy place by the high priest as an offering for sin, are burned outside of the camp. 13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate. 13.13. Let us therefore go forth to him outside of the camp, bearing his reproach. 13.14. For we don't have here an enduring city, but we seek that which is to come. 13.15. Through him, then, let us offer up a sacrifice of praise to God continually, that is, the fruit of lips which make confession to his name. 13.16. But don't forget to be doing good and sharing, for with such sacrifices God is well pleased. 13.17. Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you. 13.18. Pray for us, for we are persuaded that we have a good conscience, desiring to live honorably in all things. 13.19. I strongly urge you to do this, that I may be restored to you sooner. 13.20. Now may the God of peace, who brought again from the dead the great shepherd of the sheep with the blood of an eternal covet, our Lord Jesus 13.21. make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen. 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. 13.23. Know that our brother Timothy has been freed, with whom, if he comes shortly, I will see you. 13.24. Greet all of your leaders and all the saints. The Italians greet you. 13.25. Grace be with you all. Amen.
21. New Testament, Philippians, 2.8-2.9, 4.3-4.4 (1st cent. CE - 1st cent. CE)

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; 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.4. Rejoice in the Lord always! Again I will say, Rejoice!
22. New Testament, Romans, 2.4 (1st cent. CE - 1st cent. CE)

2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
23. New Testament, Titus, 1.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of God, and an apostle of Jesus Christ, according to the faith of God's elect, and the knowledge of the truth which is according to godliness
24. New Testament, John, 16.7-16.11, 16.13-16.14 (1st cent. CE - 1st cent. CE)

16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.8. When he has come, he will convict the world about sin, about righteousness, and about judgment; 16.9. about sin, because they don't believe in me; 16.10. about righteousness, because I am going to my Father, and you won't see me any more; 16.11. about judgment, because the prince of this world has been judged. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 16.14. He will glorify me, for he will take from what is mine, and will declare it to you.
25. New Testament, Luke, 1.41-1.42, 1.67, 3.21-3.22, 10.21, 10.25-10.37, 11.13, 12.8 (1st cent. CE - 1st cent. CE)

1.41. It happened, when Elizabeth heard Mary's greeting, that the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 1.42. She called out with a loud voice, and said, "Blessed are you among women, and blessed is the fruit of your womb! 1.67. His father, Zacharias, was filled with the Holy Spirit, and prophesied, saying 3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 3.22. and the Holy Spirit descended in a bodily form as a dove on him; and a voice came out of the sky, saying "You are my beloved Son. In you I am well pleased. 10.21. In that same hour Jesus rejoiced in the Holy Spirit, and said, "I thank you, O Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding, and revealed them to little children. Yes, Father, for so it was well-pleasing in your sight. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 10.29. But he, desiring to justify himself, asked Jesus, "Who is my neighbor? 10.30. Jesus answered, "A certain man was going down from Jerusalem to Jericho, and he fell among robbers, who both stripped him and beat him, and departed, leaving him half dead. 10.31. By chance a certain priest was going down that way. When he saw him, he passed by on the other side. 10.32. In the same way a Levite also, when he came to the place, and saw him, passed by on the other side. 10.33. But a certain Samaritan, as he journeyed, came where he was. When he saw him, he was moved with compassion 10.34. came to him, and bound up his wounds, pouring on oil and wine. He set him on his own animal, and brought him to an inn, and took care of him. 10.35. On the next day, when he departed, he took out two denarii, and gave them to the host, and said to him, 'Take care of him. Whatever you spend beyond that, I will repay you when I return.' 10.36. Now which of these three do you think seemed to be a neighbor to him who fell among the robbers? 10.37. He said, "He who showed mercy on him."Then Jesus said to him, "Go and do likewise. 11.13. If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him? 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God;
26. New Testament, Matthew, 10.32 (1st cent. CE - 1st cent. CE)

10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven.
27. Theon Aelius, Exercises, 71 (1st cent. CE - 2nd cent. CE)

28. Clement of Alexandria, Christ The Educator, 1.6 (2nd cent. CE - 3rd cent. CE)

29. Hermas, Mandates, 4.3, 4.3.1-4.3.2, 4.3.4, 4.3.6 (2nd cent. CE - 2nd cent. CE)

30. Hermas, Similitudes, 8.6.3, 8.9.1, 9.14.3, 9.26.6 (2nd cent. CE - 2nd cent. CE)

31. Hermas, Visions, 2.2.5, 2.4.3 (2nd cent. CE - 2nd cent. CE)

32. Justin, First Apology, 61 (2nd cent. CE - 2nd cent. CE)

61. I will also relate the manner in which we dedicated ourselves to God when we had been made new through Christ; lest, if we omit this, we seem to be unfair in the explanation we are making. As many as are persuaded and believe that what we teach and say is true, and undertake to be able to live accordingly, are instructed to pray and to entreat God with fasting, for the remission of their sins that are past, we praying and fasting with them. Then they are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Saviour Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, Unless you be born again, you shall not enter into the kingdom of heaven. John 3:5 Now, that it is impossible for those who have once been born to enter into their mothers' wombs, is manifest to all. And how those who have sinned and repent shall escape their sins, is declared by Esaias the prophet, as I wrote above; he thus speaks: Wash you, make you clean; put away the evil of your doings from your souls; learn to do well; judge the fatherless, and plead for the widow: and come and let us reason together, says the Lord. And though your sins be as scarlet, I will make them white like wool; and though they be as crimson, I will make them white as snow. But if you refuse and rebel, the sword shall devour you: for the mouth of the Lord has spoken it. Isaiah 1:16-20 And for this [rite] we have learned from the apostles this reason. Since at our birth we were born without our own knowledge or choice, by our parents coming together, and were brought up in bad habits and wicked training; in order that we may not remain the children of necessity and of ignorance, but may become the children of choice and knowledge, and may obtain in the water the remission of sins formerly committed, there is pronounced over him who chooses to be born again, and has repented of his sins, the name of God the Father and Lord of the universe; he who leads to the laver the person that is to be washed calling him by this name alone. For no one can utter the name of the ineffable God; and if any one dare to say that there is a name, he raves with a hopeless madness. And this washing is called illumination, because they who learn these things are illuminated in their understandings. And in the name of Jesus Christ, who was crucified under Pontius Pilate, and in the name of the Holy Ghost, who through the prophets foretold all things about Jesus, he who is illuminated is washed.
33. Justin, Dialogue With Trypho, 47 (2nd cent. CE - 2nd cent. CE)

47. Trypho: But if some one, knowing that this is so, after he recognises that this man is Christ, and has believed in and obeys Him, wishes, however, to observe these [institutions], will he be saved? Justin: In my opinion, Trypho, such an one will be saved, if he does not strive in every way to persuade other men - I mean those Gentiles who have been circumcised from error by Christ, to observe the same things as himself, telling them that they will not be saved unless they do so. This you did yourself at the commencement of the discourse, when you declared that I would not be saved unless I observe these institutions. Trypho: Why then have you said, 'In my opinion, such an one will be saved,' unless there are some who affirm that such will not be saved? Justin: There are such people, Trypho, and these do not venture to have any intercourse with or to extend hospitality to such persons; but I do not agree with them. But if some, through weak-mindedness, wish to observe such institutions as were given by Moses, from which they expect some virtue, but which we believe were appointed by reason of the hardness of the people's hearts, along with their hope in this Christ, and [wish to perform] the eternal and natural acts of righteousness and piety, yet choose to live with the Christians and the faithful, as I said before, not inducing them either to be circumcised like themselves, or to keep the Sabbath, or to observe any other such ceremonies, then I hold that we ought to join ourselves to such, and associate with them in all things as kinsmen and brethren. But if, Trypho, some of your race, who say they believe in this Christ, compel those Gentiles who believe in this Christ to live in all respects according to the law given by Moses, or choose not to associate so intimately with them, I in like manner do not approve of them. But I believe that even those, who have been persuaded by them to observe the legal dispensation along with their confession of God in Christ, shall probably be saved. And I hold, further, that such as have confessed and known this man to be Christ, yet who have gone back from some cause to the legal dispensation, and have denied that this man is Christ, and have repented not before death, shall by no means be saved. Further, I hold that those of the seed of Abraham who live according to the law, and do not believe in this Christ before death, shall likewise not be saved, and especially those who have anathematized and do anathematize this very Christ in the synagogues, and everything by which they might obtain salvation and escape the vengeance of fire. For the goodness and the loving-kindness of God, and His boundless riches, hold righteous and sinless the man who, as Ezekiel tells, repents of sins; and reckons sinful, unrighteous, and impious the man who fails away from piety and righteousness to unrighteousness and ungodliness. Wherefore also our Lord Jesus Christ said, 'In whatsoever things I shall take you, in these I shall judge you.'


Subjects of this text:

subject book bibliographic info
aaron Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
abraham Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73, 121
aims, proofs Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 108
alexandria, place of origin of letter of barnabas Esler, The Early Christian World (2000) 150
ambiguity, ambiguous Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
amplification, in argumentatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 108
amplification, in narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107
analogy (ἀναλογία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
angels Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220
apostasy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220, 241; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 587, 601; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 121, 186, 235
argumentatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 108, 121
artistic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 108
artless, propositions Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 121
artless Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 108
ascent, ascension Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
asyndeton Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
atonement, as means of deliverance from death nan
atonement, of jesus nan
atonement Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
authority Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
baptism, and repentance, second Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 127, 129, 130, 131
baptism, of/for the dead Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219, 220; Levison, Filled with the Spirit (2009) 231; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43; Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
barnabas, letter of Esler, The Early Christian World (2000) 150
belief Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
blood, of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6
blood Levison, Filled with the Spirit (2009) 231; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
body of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
catechesis Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
catechumen Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
christian, conception of the spirit Levison, Filled with the Spirit (2009) 231
christian, early christian christianity Levison, Filled with the Spirit (2009) 231
christianity, early history Esler, The Early Christian World (2000) 150
church Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
clement of alexandria Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
clement of rome Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
confession Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
connotations, imagery Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
connotations, language Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 598
connotations, practices Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
covenant, concept of Levison, Filled with the Spirit (2009) 231
covenant, new Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
covenant Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
creation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18, 194
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
crucifixion Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 150
darkness Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
death Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
deliberative Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73, 107, 108, 121, 235
delphi Levison, Filled with the Spirit (2009) 231
digressio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 186, 187
dipsychos Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
disjointed structure Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
double Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
dreams Levison, Filled with the Spirit (2009) 231
elizabeth Levison, Filled with the Spirit (2009) 231
empiricism James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
enthymeme Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 108
epideictic Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73, 107, 186
esau Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 235
eschatology Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
ethics Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
eucharist/s Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
event, hope Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
event, importance Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 587
event, terms Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 601
event Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
example Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 121, 235
example (παραδείγµα) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
excommunication Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
exhortation Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 121, 231, 235; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
faith Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
forgiveness, glory nan
forgiveness, post–baptismal Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
god, power/hand of Levison, Filled with the Spirit (2009) 231
god, praise/thanks of Levison, Filled with the Spirit (2009) 231
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
grace Levison, Filled with the Spirit (2009) 231
grief, salvation through Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 127
guidelines, sociorhetorical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
gögler, rolf James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
habit (ἔθος), implicit James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
hanson, r. p. c. James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
heart purity and impurity of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
hebrews, author of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220
hebrews, letter to Esler, The Early Christian World (2000) 150
hebrews Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 241
heine, ronald James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
hermas Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219, 220, 241
hermas and the pauline letters, quoting or naming Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 85
heterodoxy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219, 220
holiness Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
hypocrites Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220
inspiration Levison, Filled with the Spirit (2009) 231
irenaeus of lyons Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
jesus, as high priest Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
jesus christ, in synoptics Levison, Filled with the Spirit (2009) 231
jew/jewish, leaders Levison, Filled with the Spirit (2009) 231
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 231
judaism Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
judgement Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
judgment nan
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
knowledge, of the truth Levison, Filled with the Spirit (2009) 231
knowledge, spiritgiven Levison, Filled with the Spirit (2009) 231
knowledge Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
land (of israel, promised) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
law, god's" '151.0_231.0@life, of jesus Levison, Filled with the Spirit (2009) 231
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194, 259; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
leaders (ἡγούμενοι) Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 241
life, eternal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246
life, virtuous Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246
literature Levison, Filled with the Spirit (2009) 231
liturgy Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
logos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 186
luke-acts and paul, marcion of sinope Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 85
luther, martin Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 126
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
mashal Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18, 256, 259
matthew Levison, Filled with the Spirit (2009) 231
melchizedek Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73
messiah, postrequisite disposal of nan
mosaic covenant Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 141
moses Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 141; Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
myth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
narratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 186, 187
new covenant Heemstra, The Fiscus Judaicus and the Parting of the Ways (2010) 141
novatian/novatianists Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
novelty (charge of ) Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
obedience Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
ordination Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 598
orthodoxy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
pagan, cult Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240
paganism/paganists Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
pathos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 186
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
paul Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
penance, penitence Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
penance/penitential rites Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
perfection Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 186, 187; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18, 194
peroratio, asyndeton Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
peroratio, concluding exhortations Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231, 235
peroratio, doubling Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231, 235
perseverance Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 121, 235; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
pilgrimage Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
pneumatology, ancient Levison, Filled with the Spirit (2009) 231
post-baptismal sin Tabbernee, Fake Prophecy and Polluted Sacraments: Ecclesiastical and Imperial Reactions to Montanism (2007) 364
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
prayer Levison, Filled with the Spirit (2009) 231
primary peroratio, secondary peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 235
primary peroratio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
probatio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 108
programmatic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
propositio Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 121
purity Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 246
quotations, scholarly emphasis on Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 85
rabbinic judaism Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
rabbinics Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6, 18, 256, 259
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
repent/repentance Levison, Filled with the Spirit (2009) 231
repentance, after apostasy Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240, 241
repentance, after baptism Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220
repentance, and the tower Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 130
repentance, intermediate position on Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 130, 131
repentance, second, post-baptismal Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 85, 127, 128, 129, 130, 131
repentance Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600, 601; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
resurrection Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600; Levison, Filled with the Spirit (2009) 231
revelation Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
rhetoric of religious antiquity (rra ) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
rhetorical topoi, deeds Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73
rhetorical topoi, education Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73
rome, christians in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
rome, hermas in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 241
rome, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
rome Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 235
sadducees Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
salvation, after repeated repentance Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 131
salvation, through grief Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 127
salvation Levison, Filled with the Spirit (2009) 231; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18, 194, 259; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
sanctuary Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6
scriptures Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
seal, baptismal Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
shepherd of hermas, the, reception of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
simplicity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 144
sin, forgiveness of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219
sin, post–baptismal sin Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 240, 241
sin Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220; Levison, Filled with the Spirit (2009) 231
solidarity Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 194
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 231
spirit, effects of, initiation into community Levison, Filled with the Spirit (2009) 231
spirit, effects of, prayer Levison, Filled with the Spirit (2009) 231
spirit, effects of, salvation Levison, Filled with the Spirit (2009) 231
spirit, holy, grieving of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 127
spirit, holy, intercession by Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 127
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 231
spirit, modes of presence, opposition to Levison, Filled with the Spirit (2009) 231
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 231
sprinkling Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
stephen Levison, Filled with the Spirit (2009) 231
structure (of hebrews, literary) Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 6, 18, 259
suffering Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73, 187; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18, 194
syncrisis, jesus/angels Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 107, 108
syncrisis Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 73
teacher, content of teachings Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220, 241
teacher, διδάσκαλος Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 220, 241
teacher Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 219, 220
teaching Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 598, 600
temptation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 18
tertullian Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43
testing (πεῖρα) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 188
textures, ideological Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures, sacred Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
textures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 3
topos Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 187
tower, parable of the, and repentance, limits to Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 130
twelve Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
valentinians Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 43; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
washing Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 600
water Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 589, 598
wilderness generation Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 231
women' Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 53
word of god Levison, Filled with the Spirit (2009) 231