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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 10.1


Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·Most assuredly, I tell you, one who doesn't enter by the door into the sheep fold, but climbs up some other way, the same is a thief and a robber.


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

22 results
1. Septuagint, Tobit, 8.4 (10th cent. BCE - 2nd cent. BCE)

8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us.
2. Hebrew Bible, Isaiah, 6 (8th cent. BCE - 5th cent. BCE)

3. Hebrew Bible, Ezekiel, 1 (6th cent. BCE - 5th cent. BCE)

4. Septuagint, Tobit, 8.4 (4th cent. BCE - 2nd cent. BCE)

8.4. When the door was shut and the two were alone, Tobias got up from the bed and said, "Sister, get up, and let us pray that the Lord may have mercy upon us.
5. Hebrew Bible, Daniel, 8, 7 (2nd cent. BCE - 2nd cent. BCE)

6. Septuagint, 1 Maccabees, 1.55 (2nd cent. BCE - 2nd cent. BCE)

1.55. and burned incense at the doors of the houses and in the streets.
7. Septuagint, 2 Maccabees, 2.5 (2nd cent. BCE - 2nd cent. BCE)

2.5. And Jeremiah came and found a cave, and he brought there the tent and the ark and the altar of incense, and he sealed up the entrance.'
8. Septuagint, Ecclesiasticus (Siracides), 28.25 (2nd cent. BCE - 2nd cent. BCE)

28.25. make balances and scales for your words,and make a door and a bolt for your mouth.
9. Horace, Odes, 3.10 (1st cent. BCE - 1st cent. BCE)

10. Ovid, Metamorphoses, 10.383-10.387 (1st cent. BCE - 1st cent. CE)

11. Josephus Flavius, Jewish Antiquities, 17.182 (1st cent. CE - 1st cent. CE)

17.182. 1. As he was giving these commands to his relations, there came letters from his ambassadors, who had been sent to Rome unto Caesar, which, when they were read, their purport was this: That Acme was slain by Caesar, out of his indignation at what hand, she had in Antipater’s wicked practices; and that as to Antipater himself, Caesar left it to Herod to act as became a father and a king, and either to banish him, or to take away his life, which he pleased.
12. Josephus Flavius, Jewish War, 5.208-5.211, 5.432 (1st cent. CE - 1st cent. CE)

5.208. Its first gate was seventy cubits high, and twenty-five cubits broad; but this gate had no doors; for it represented the universal visibility of heaven, and that it cannot be excluded from any place. Its front was covered with gold all over, and through it the first part of the house, that was more inward, did all of it appear; which, as it was very large, so did all the parts about the more inward gate appear to shine to those that saw them; 5.209. but then, as the entire house was divided into two parts within, it was only the first part of it that was open to our view. Its height extended all along to ninety cubits in height, and its length was fifty cubits, and its breadth twenty. 5.211. But then this house, as it was divided into two parts, the inner part was lower than the appearance of the outer, and had golden doors of fifty-five cubits altitude, and sixteen in breadth; 5.432. for when they saw any house shut up, this was to them a signal that the people within had gotten some food; whereupon they broke open the doors, and ran in, and took pieces of what they were eating almost up out of their very throats, and this by force:
13. New Testament, 1 Corinthians, 14.23-14.24, 16.9 (1st cent. CE - 1st cent. CE)

14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.24. But if all prophesy, and someoneunbelieving or unlearned comes in, he is reproved by all, and he isjudged by all. 16.9. for a greatand effective door has opened to me, and there are many adversaries.
14. New Testament, Acts, 3.10, 9.24, 12.6, 12.13, 16.13 (1st cent. CE - 2nd cent. CE)

3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 9.24. but their plot became known to Saul. They watched the gates both day and night that they might kill him 12.6. The same night when Herod was about to bring him out, Peter was sleeping between two soldiers, bound with two chains. Guards in front of the door kept the prison. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together.
15. New Testament, Apocalypse, 3.20 (1st cent. CE - 1st cent. CE)

3.20. Behold, I stand at the door and knock. If anyone hears my voice and opens the door, then I will come in to him, and will dine with him, and he with me.
16. New Testament, Hebrews, 13.12 (1st cent. CE - 1st cent. CE)

13.12. Therefore Jesus also, that he might sanctify the people through his own blood, suffered outside of the gate.
17. New Testament, John, 1.12-1.13, 1.29, 1.34, 1.41, 2.1, 2.12-2.13, 2.16, 3.22, 4.3, 4.20, 4.22, 4.25-4.26, 4.42, 4.44, 4.46, 4.54, 5.1, 6.1, 6.35, 7.1-7.2, 7.8, 7.10, 7.14, 10.3-10.4, 10.6-10.10, 10.25, 10.27, 10.30, 10.35-10.38, 10.40, 11.1, 11.15, 11.54-11.55, 12.12, 12.20, 12.44-12.46, 12.48-12.50, 13.1, 13.5, 13.26-13.30, 16.29, 20.17, 21.11 (1st cent. CE - 1st cent. CE)

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 1.34. I have seen, and have testified that this is the Son of God. 1.41. He first found his own brother, Simon, and said to him, "We have found the Messiah!" (which is, being interpreted, Christ). 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.12. After this, he went down to Capernaum, he, and his mother, his brothers, and his disciples; and they stayed there a few days. 2.13. The Passover of the Jews was at hand, and Jesus went up to Jerusalem. 2.16. To those who sold the doves, he said, "Take these things out of here! Don't make my Father's house a marketplace! 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.3. he left Judea, and departed into Galilee. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.25. The woman said to him, "I know that Messiah comes," (he who is called Christ). "When he has come, he will declare to us all things. 4.26. Jesus said to her, "I am he, the one who speaks to you. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 4.44. For Jesus himself testified that a prophet has no honor in his own country. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 5.1. After these things, there was a feast of the Jews, and Jesus went up to Jerusalem. 6.1. After these things, Jesus went away to the other side of the sea of Galilee, which is also called the Sea of Tiberias. 6.35. Jesus said to them. "I am the bread of life. He who comes to me will not be hungry, and he who believes in me will never be thirsty. 7.1. After these things, Jesus was walking in Galilee, for he wouldn't walk in Judea, because the Jews sought to kill him. 7.2. Now the feast of the Jews, the Feast of Booths, was at hand. 7.8. You go up to the feast. I am not yet going up to this feast, because my time is not yet fulfilled. 7.10. But when his brothers had gone up to the feast, then he also went up, not publicly, but as it were in secret. 7.14. But when it was now the midst of the feast, Jesus went up into the temple and taught. 10.3. The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name, and leads them out. 10.4. Whenever he brings out his own sheep, he goes before them, and the sheep follow him, for they know his voice. 10.7. Jesus therefore said to them again, "Most assuredly, I tell you, I am the sheep's door. 10.8. All who came before me are thieves and robbers, but the sheep didn't listen to them. 10.9. I am the door. If anyone enters in by me, he will be saved, and will go in and go out, and will find pasture. 10.10. The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. 10.25. Jesus answered them, "I told you, and you don't believe. The works that I do in my Father's name, these testify about me. 10.27. My sheep hear my voice, and I know them, and they follow me. 10.30. I and the Father are one. 10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken) 10.36. Do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God?' 10.37. If I don't do the works of my Father, don't believe me. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 10.40. He went away again beyond the Jordan into the place where John was baptizing at first, and there he stayed. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.54. Jesus therefore walked no more openly among the Jews, but departed from there into the country near the wilderness, to a city called Ephraim. He stayed there with his disciples. 11.55. Now the Passover of the Jews was at hand. Many went up from the country to Jerusalem before the Passover, to purify themselves. 12.12. On the next day a great multitude had come to the feast. When they heard that Jesus was coming to Jerusalem 12.20. Now there were certain Greeks among those that went up to worship at the feast. 12.44. Jesus cried out and said, "Whoever believes in me, believes not in me, but in him who sent me. 12.45. He who sees me sees him who sent me. 12.46. I have come as a light into the world, that whoever believes in me may not remain in the darkness. 12.48. He who rejects me, and doesn't receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day. 12.49. For I spoke not from myself, but the Father who sent me, he gave me a commandment, what I should say, and what I should speak. 12.50. I know that his commandment is eternal life. The things therefore which I speak, even as the Father has said to me, so I speak. 13.1. Now before the feast of the Passover, Jesus knowing that his time had come that he would depart from this world to the Father, having loved his own who were in the world, he loved them to the end. 13.5. Then he poured water into the basin, and began to wash the disciples' feet, and to wipe them with the towel that was wrapped around him. 13.26. Jesus therefore answered, "It is he to whom I will give this piece of bread when I have dipped it." So when he had dipped the piece of bread, he gave it to Judas, the son of Simon Iscariot. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly. 13.28. Now no man at the table knew why he said this to him. 13.29. For some thought, because Judas had the money box, that Jesus said to him, "Buy what things we need for the feast," or that he should give something to the poor. 13.30. Therefore, having received that morsel, he went out immediately. It was night. 16.29. His disciples said to him, "Behold, now you speak plainly, and speak no figures of speech. 20.17. Jesus said to her, "Don't touch me, for I haven't yet ascended to my Father; but go to my brothers, and tell them, 'I am ascending to my Father and your Father, to my God and your God.' 21.11. Simon Peter went up, and drew the net to land, full of great fish, one hundred fifty-three; and even though there were so many, the net wasn't torn.
18. New Testament, Luke, 8.1-8.3, 8.9-8.10, 10.38-10.42, 14.26, 17.25 (1st cent. CE - 1st cent. CE)

8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.9. Then his disciples asked him, "What does this parable mean? 8.10. He said, "To you it is given to know the mysteries of the Kingdom of God, but to the rest in parables; that 'seeing they may not see, and hearing they may not understand.' 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 17.25. But first, he must suffer many things and be rejected by this generation.
19. New Testament, Mark, 1.33, 1.45, 2.2, 3.7, 5.39, 13.29, 15.46, 16.3 (1st cent. CE - 1st cent. CE)

1.33. All the city was gathered together at the door. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 3.7. Jesus withdrew to the sea with his disciples, and a great multitude followed him from Galilee, from Judea 5.39. When he had entered in, he said to them, "Why do you make an uproar and weep? The child is not dead, but is asleep. 13.29. even so you also, when you see these things coming to pass, know that it is near, at the doors. 15.46. He bought a linen cloth, and taking him down, wound him in the linen cloth, and laid him in a tomb which had been cut out of a rock. He rolled a stone against the door of the tomb. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us?
20. New Testament, Matthew, 6.6, 16.18, 24.3, 27.60, 28.2-28.3 (1st cent. CE - 1st cent. CE)

6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 24.3. As he sat on the Mount of Olives, the disciples came to him privately, saying, "Tell us, when will these things be? What is the sign of your coming, and of the end of the age? 27.60. and laid it in his own new tomb, which he had hewn out in the rock, and he rolled a great stone to the door of the tomb, and departed. 28.2. Behold, there was a great earthquake, for an angel of the Lord descended from the sky, and came and rolled away the stone from the door, and sat on it. 28.3. His appearance was like lightning, and his clothing white as snow.
21. Tosefta, Berachot, 2.13 (1st cent. CE - 2nd cent. CE)

2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”"
22. Irenaeus, Refutation of All Heresies, 3.4.1, 3.16.6, 5.20.1-5.20.2 (2nd cent. CE - 3rd cent. CE)



Subjects of this text:

subject book bibliographic info
acts, canonical Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
anchor, anchors Robbins et al., The Art of Visual Exegesis (2017) 112
antichrist, heresiological theme Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
aphrodito' Huebner, The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity and Conflict (2013) 163
architecture Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
bosom of the father Robbins et al., The Art of Visual Exegesis (2017) 112
church, humanitys maturation in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
church, israel and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
church, ministry of scripture Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
church, preaching of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
church, vinegrower/vineyard Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
clement of alexandria, additional criticism of sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
culture, greco-roman Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
culture v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
death Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
door, deaths Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
door, prison Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
door, sheep Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
door, shut Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
door Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
entrance Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
exegesis, figurative Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
exegesis, literal Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
fauces Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
frame, frames Robbins et al., The Art of Visual Exegesis (2017) 112
gate, city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
gate Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
geography\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
gospel of john, johannine epistemology Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of john, johannine spirituality Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of john, johannine travel Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
gospel of luke\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
heaven\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
heresy, novelty of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
high priest Robbins et al., The Art of Visual Exegesis (2017) 112
holy spirit, church and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
house v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
image vi Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
inner room Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
jerusalem\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
journey, earthly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
journey, heavenly journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
journey, spiritual journey Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
judaea\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
judaism, charge of judaizing Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
judas (also, gospel of) Roukema, Jesus, Gnosis and Dogma (2010) 139
life, church and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
mediterranean Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
metaphor Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
narrative Robbins et al., The Art of Visual Exegesis (2017) 112
origen, themes on heresy in the commentary on matthew Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
ostium Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
paradise, divine presence in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
place, holy places Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
positive relationship to christianity Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
priest Robbins et al., The Art of Visual Exegesis (2017) 112
representation Robbins et al., The Art of Visual Exegesis (2017) 112
revelation\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
rhetorical situation Robbins et al., The Art of Visual Exegesis (2017) 112
rhetorolect Robbins et al., The Art of Visual Exegesis (2017) 112
sadducees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
sanctuary\u2002 Luther Hartog and Wilde, Jewish, Christian, and Muslim Travel Experiences: 3rd century BCE – 8th century CE (2024) 146
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 532
son of man Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
space v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
temple, herodian Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257, 278
temple v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 257
tree of knowledge, goodness of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
vestibulum Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
wall Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 278
way, humanitys maturation on Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
way (jesus as), to correlate church and paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
word Robbins et al., The Art of Visual Exegesis (2017) 112
word of god, as presence of god Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 147
ἀντίκλεις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
ἐξομολόγησις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451
ὁμολογία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 451