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Tiresias: The Ancient Mediterranean Religions Source Database



8255
New Testament, John, 17.24-17.26


Πατήρ, ὃ δέδωκάς μοι, θέλω ἵνα ὅπου εἰμὶ ἐγὼ κἀκεῖνοι ὦσιν μετʼ ἐμοῦ, ἵνα θεωρῶσιν τὴν δόξαν τὴν ἐμὴν ἣν δέδωκάς μοι, ὅτι ἠγάπησάς με πρὸ καταβολῆς κόσμου.Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world.


Πατὴρ δίκαιε, καὶ ὁ κόσμος σε οὐκ ἔγνω, ἐγὼ δέ σε ἔγνων, καὶ οὗτοι ἔγνωσαν ὅτι σύ με ἀπέστειλαςRighteous Father, the world hasn't known you, but I knew you; and these knew that you sent me.


καὶ ἐγνώρισα αὐτοῖς τὸ ὄνομά σου καὶ γνωρίσω, ἵνα ἡ ἀγάπη ἣν ἠγάπησάς με ἐν αὐτοῖς ᾖ κἀγὼ ἐν αὐτοῖς.I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.


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

62 results
1. Hebrew Bible, Exodus, 34, 33 (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Genesis, 2.24, 3.5, 28.12 (9th cent. BCE - 3rd cent. BCE)

2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh." 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it."
3. Hebrew Bible, Psalms, 11.7, 17.15, 29.1-29.2 (9th cent. BCE - 3rd cent. BCE)

11.7. כִּי־צַדִּיק יְהוָה צְדָקוֹת אָהֵב יָשָׁר יֶחֱזוּ פָנֵימוֹ׃ 17.15. אֲנִי בְּצֶדֶק אֶחֱזֶה פָנֶיךָ אֶשְׂבְּעָה בְהָקִיץ תְּמוּנָתֶךָ׃ 29.1. מִזְמוֹר לְדָוִד הָבוּ לַיהוָה בְּנֵי אֵלִים הָבוּ לַיהוָה כָּבוֹד וָעֹז׃ 29.1. יְהוָה לַמַּבּוּל יָשָׁב וַיֵּשֶׁב יְהוָה מֶלֶךְ לְעוֹלָם׃ 29.2. הָבוּ לַיהוָה כְּבוֹד שְׁמוֹ הִשְׁתַּחֲווּ לַיהוָה בְּהַדְרַת־קֹדֶשׁ׃ 11.7. For the LORD is righteous, He loveth righteousness; the upright shall behold His face." 17.15. As for me, I shall behold Thy face in righteousness; I shall be satisfied, when I awake, with Thy likeness." 29.1. A Psalm of David. Ascribe unto the LORD, O ye sons of might, Ascribe unto the LORD glory and strength." 29.2. Ascribe unto the LORD the glory due unto His name; Worship the LORD in the beauty of holiness."
4. Hebrew Bible, Isaiah, 52.3, 63.15-63.16 (8th cent. BCE - 5th cent. BCE)

52.3. כִּי־כֹה אָמַר יְהוָה חִנָּם נִמְכַּרְתֶּם וְלֹא בְכֶסֶף תִּגָּאֵלוּ׃ 63.15. הַבֵּט מִשָּׁמַיִם וּרְאֵה מִזְּבֻל קָדְשְׁךָ וְתִפְאַרְתֶּךָ אַיֵּה קִנְאָתְךָ וּגְבוּרֹתֶךָ הֲמוֹן מֵעֶיךָ וְרַחֲמֶיךָ אֵלַי הִתְאַפָּקוּ׃ 63.16. כִּי־אַתָּה אָבִינוּ כִּי אַבְרָהָם לֹא יְדָעָנוּ וְיִשְׂרָאֵל לֹא יַכִּירָנוּ אַתָּה יְהוָה אָבִינוּ גֹּאֲלֵנוּ מֵעוֹלָם שְׁמֶךָ׃ 52.3. For thus saith the LORD: Ye were sold for nought; And ye shall be redeemed without money." 63.15. Look down from heaven, and see, even from Thy holy and glorious habitation; Where is Thy zeal and Thy mighty acts, The yearning of Thy heart and Thy compassions, Now restrained toward me?" 63.16. For Thou art our Father; for Abraham knoweth us not, and Israel doth not acknowledge us; Thou, O LORD, art our Father, Our Redeemer from everlasting is Thy name."
5. Hebrew Bible, Ezekiel, 1.26 (6th cent. BCE - 5th cent. BCE)

1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above."
6. Empedocles, Fragments, 22 (5th cent. BCE - 5th cent. BCE)

7. Hebrew Bible, 1 Chronicles, 29.11-29.13 (5th cent. BCE - 3rd cent. BCE)

29.11. לְךָ יְהוָה הַגְּדֻלָּה וְהַגְּבוּרָה וְהַתִּפְאֶרֶת וְהַנֵּצַח וְהַהוֹד כִּי־כֹל בַּשָּׁמַיִם וּבָאָרֶץ לְךָ יְהוָה הַמַּמְלָכָה וְהַמִּתְנַשֵּׂא לְכֹל לְרֹאשׁ׃ 29.12. וְהָעֹשֶׁר וְהַכָּבוֹד מִלְּפָנֶיךָ וְאַתָּה מוֹשֵׁל בַּכֹּל וּבְיָדְךָ כֹּחַ וּגְבוּרָה וּבְיָדְךָ לְגַדֵּל וּלְחַזֵּק לַכֹּל׃ 29.13. וְעַתָּה אֱלֹהֵינוּ מוֹדִים אֲנַחְנוּ לָךְ וּמְהַלְלִים לְשֵׁם תִּפְאַרְתֶּךָ׃ 29.11. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty; for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O LORD, and Thou art exalted as head above all." 29.12. Both riches and honour come of Thee, and Thou rulest over all; and in Thy hand is power and might; and in Thy hand it is to make great, and to give strength unto all." 29.13. Now therefore, our God, we thank Thee, and praise Thy glorious name."
8. Hebrew Bible, Ecclesiastes, 5.1 (5th cent. BCE - 2nd cent. BCE)

5.1. בִּרְבוֹת הַטּוֹבָה רַבּוּ אוֹכְלֶיהָ וּמַה־כִּשְׁרוֹן לִבְעָלֶיהָ כִּי אִם־ראית [רְאוּת] עֵינָיו׃ 5.1. אַל־תְּבַהֵל עַל־פִּיךָ וְלִבְּךָ אַל־יְמַהֵר לְהוֹצִיא דָבָר לִפְנֵי הָאֱלֹהִים כִּי הָאֱלֹהִים בַּשָּׁמַיִם וְאַתָּה עַל־הָאָרֶץ עַל־כֵּן יִהְיוּ דְבָרֶיךָ מְעַטִּים׃ 5.1. Be not rash with thy mouth, and let not thy heart be hasty to utter a word before God; for God is in heaven, and thou upon earth; therefore let thy words be few."
9. Plato, Laws, None (5th cent. BCE - 4th cent. BCE)

713d. and rulers for our cities, not men, but beings of a race that was nobler and more divine, namely, daemons. He acted just as we now do in the case of sheep and herds of tame animals: we do not set oxen as rulers over oxen, or goats over goats, but we, who are of a nobler race, ourselves rule over them. In like manner the God, in his love for humanity, set over us at that time the nobler race of daemons who, with much comfort to themselves and much to us, took charge of us and furnished peace
10. Plato, Phaedrus, None (5th cent. BCE - 4th cent. BCE)

257b. And if in our former discourse Phaedrus and I said anything harsh against thee, blame Lysias, the father of that discourse, make him to cease from such speeches, and turn him, as his brother Polemarchus is turned, toward philosophy, that his lover Phaedrus may no longer hesitate, as he does now, between two ways, but may direct his life with all singleness of purpose toward love and philosophical discourses. Phaedrus. I join in your prayer, Socrates
11. Plato, Symposium, None (5th cent. BCE - 4th cent. BCE)

177d. So if you on your part approve, we might pass the time well enough in discourses; for my opinion is that we ought each of us to make a speech in turn, from left to right, praising Love as beautifully as he can. Phaedrus shall open first; for he has the topmost place at table, and besides is father of our debate.
12. Aristotle, Nicomachean Ethics, None (4th cent. BCE - 4th cent. BCE)

13. Aristotle, Metaphysics, None (4th cent. BCE - 4th cent. BCE)

14. Anon., 1 Enoch, 14 (3rd cent. BCE - 2nd cent. BCE)

14. The book of the words of righteousness, and of the reprimand of the eternal Watchers in accordance,with the command of the Holy Great One in that vision. I saw in my sleep what I will now say with a tongue of flesh and with the breath of my mouth: which the Great One has given to men to",converse therewith and understand with the heart. As He has created and given to man the power of understanding the word of wisdom, so hath He created me also and given me the power of reprimanding,the Watchers, the children of heaven. I wrote out your petition, and in my vision it appeared thus, that your petition will not be granted unto you throughout all the days of eternity, and that judgement,has been finally passed upon you: yea (your petition) will not be granted unto you. And from henceforth you shall not ascend into heaven unto all eternity, and in bonds of the earth the decree,has gone forth to bind you for all the days of the world. And (that) previously you shall have seen the destruction of your beloved sons and ye shall have no pleasure in them, but they shall fall before,you by the sword. And your petition on their behalf shall not be granted, nor yet on your own: even though you weep and pray and speak all the words contained in the writing which I have,written. And the vision was shown to me thus: Behold, in the vision clouds invited me and a mist summoned me, and the course of the stars and the lightnings sped and hastened me, and the winds in,the vision caused me to fly and lifted me upward, and bore me into heaven. And I went in till I drew nigh to a wall which is built of crystals and surrounded by tongues of fire: and it began to affright,me. And I went into the tongues of fire and drew nigh to a large house which was built of crystals: and the walls of the house were like a tesselated floor (made) of crystals, and its groundwork was,of crystal. Its ceiling was like the path of the stars and the lightnings, and between them were,fiery cherubim, and their heaven was (clear as) water. A flaming fire surrounded the walls, and its,portals blazed with fire. And I entered into that house, and it was hot as fire and cold as ice: there,were no delights of life therein: fear covered me, and trembling got hold upon me. And as I quaked,and trembled, I fell upon my face. And I beheld a vision, And lo! there was a second house, greater,than the former, and the entire portal stood open before me, and it was built of flames of fire. And in every respect it so excelled in splendour and magnificence and extent that I cannot describe to,you its splendour and its extent. And its floor was of fire, and above it were lightnings and the path,of the stars, and its ceiling also was flaming fire. And I looked and saw therein a lofty throne: its appearance was as crystal, and the wheels thereof as the shining sun, and there was the vision of,cherubim. And from underneath the throne came streams of flaming fire so that I could not look",thereon. And the Great Glory sat thereon, and His raiment shone more brightly than the sun and,was whiter than any snow. None of the angels could enter and could behold His face by reason",of the magnificence and glory and no flesh could behold Him. The flaming fire was round about Him, and a great fire stood before Him, and none around could draw nigh Him: ten thousand times,ten thousand (stood) before Him, yet He needed no counselor. And the most holy ones who were,nigh to Him did not leave by night nor depart from Him. And until then I had been prostrate on my face, trembling: and the Lord called me with His own mouth, and said to me: ' Come hither,,Enoch, and hear my word.' And one of the holy ones came to me and waked me, and He made me rise up and approach the door: and I bowed my face downwards.
15. Septuagint, 1 Maccabees, 3.19, 3.50, 3.60 (2nd cent. BCE - 2nd cent. BCE)

3.19. It is not on the size of the army that victory in battle depends, but strength comes from Heaven. 3.50. and they cried aloud to Heaven, saying, "What shall we do with these?Where shall we take them? 3.60. But as his will in heaven may be, so he will do.
16. Philo of Alexandria, On The Life of Abraham, 203 (1st cent. BCE - 1st cent. CE)

203. Now to the disposition which makes this confession in sincerity, God is merciful, and compassionate, and kind, driving envy to a distance from him; and to it he gives a gift in return, to the full extent of the power of the person benefited to receive it, and he all but gives such a person this oracular warning, saying, "I well know that the whole species of joy and rejoicing is the possession of no other being but me, who am the Father of the universe;
17. Philo of Alexandria, On The Confusion of Tongues, 147, 146 (1st cent. BCE - 1st cent. CE)

146. And even if there be not as yet any one who is worthy to be called a son of God, nevertheless let him labour earnestly to be adorned according to his first-born word, the eldest of his angels, as the great archangel of many names; for he is called, the authority, and the name of God, and the Word, and man according to God's image, and he who sees Israel.
18. Philo of Alexandria, On The Change of Names, 29 (1st cent. BCE - 1st cent. CE)

29. Akin to these powers is the creative power which is called God: for by means of this power the Father, who begot and created all things, did also disperse and arrange them; so that the expression, "I am thy God," is equivalent to, "I am thy maker and creator;
19. Philo of Alexandria, On The Creation of The World, 111, 81, 91, 95, 102 (1st cent. BCE - 1st cent. CE)

102. And the number seven by those persons who are in the habit of employing names with strict propriety is called the perfecting number; because by it, everything is perfected. And any one may receive a confirmation of this from the fact, that every organic body has three dimensions, length, depth, and breadth; and four boundaries, the point, the line, the superficies, and the solid; and by theses, when combined, the number seven is made up. But it would be impossible for bodies to be measured by the number seven, according to the combination of the three dimensions, and the four boundaries, if it did not happen that the ideas of the first numbers, one, two, three and four, in which the number ten is founded, comprised the nature of the number seven. For the aforesaid numbers have four boundaries, the first, the second, the third, the fourth, and three intervals. The first interval being that between one and two; the second, that between two and three; the third, that between three and four. XXXV.
20. Philo of Alexandria, On The Sacrifices of Cain And Abel, 9, 8 (1st cent. BCE - 1st cent. CE)

8. There is also another proof that the mind is immortal, which is of this nature:--There are some persons whom God, advancing to higher degrees of improvement, has enabled to soar above all species and genera, having placed them near himself; as he says to Moses, "But stand thou here with Me." When, therefore, Moses is about to die, he is not added to one class, nor does he forsake another, as the men before him had done; nor is he connected with "addition" or "subtraction," but "by means of the word of the Cause of all things, by whom the whole world was Made." He departs to another abode, that you may understand from this that God accounts a wise man as entitled to equal honour with the world itself, having both created the universe, and raised the perfect man from the things of earth up to himself by the same word.
21. Philo of Alexandria, On The Virtues, 52, 77, 51 (1st cent. BCE - 1st cent. CE)

51. We must now proceed in due order to consider that virtue which is more nearly related to piety, being as it were a sister, a twin sister, namely, humanity, which the father of our laws loved so much that I know not if any human being was ever more attached to it. For he knew that this was as it were a plain and level road conducting to holiness; and, therefore, he trained and instructed all the people who were in subjection to himself in precepts of fellowship, the most excellent of all lessons, exhibiting to them his own life as an archetypal model for them to copy.
22. Philo of Alexandria, Questions On Exodus, 2.46 (1st cent. BCE - 1st cent. CE)

23. Anon., Didache, 8.2 (1st cent. CE - 2nd cent. CE)

24. Epictetus, Discourses, 2.14.11-2.14.13 (1st cent. CE - 2nd cent. CE)

25. New Testament, 1 John, 1.1, 2.13-2.14, 3.12, 4.9-4.10, 5.18-5.20 (1st cent. CE - 1st cent. CE)

1.1. That which was from the beginning, that which we have heard, that which we have seen with our eyes, that which we saw, and our hands touched, concerning the Word of life 2.13. I write to you, fathers, because you know him who is from the beginning. I write to you, young men, because you have overcome the evil one. I write to you, little children, because you know the Father. 2.14. I have written to you, fathers, because you know him who is from the beginning. I have written to you, young men, because you are strong, and the word of God remains in you, and you have overcome the evil one. 3.12. unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his works were evil, and his brother's righteous. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.10. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. 5.18. We know that whoever is born of God doesn't sin, but he who was born of God keeps himself, and the evil one doesn't touch him. 5.19. We know that we are of God, and the whole world lies in the power of the evil one. 5.20. We know that the Son of God has come, and has given us an understanding, that we know him who is true, and we are in him who is true, in his Son Jesus Christ. This is the true God, and eternal life.
26. New Testament, 1 Peter, 1.11-1.12 (1st cent. CE - 1st cent. CE)

1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 1.12. To them it was revealed, that not to themselves, but to you, did they minister these things, which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent out from heaven; which things angels desire to look into.
27. New Testament, 1 Corinthians, 4.15-4.16, 11.1, 13.12 (1st cent. CE - 1st cent. CE)

4.15. For though you have ten thousand tutors in Christ, yetnot many fathers. For in Christ Jesus, I became your father through thegospel. 4.16. I beg you therefore, be imitators of me. 11.1. Be imitators of me, even as I also am of Christ. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
28. New Testament, 2 Corinthians, 4.10, 10.10 (1st cent. CE - 1st cent. CE)

29. New Testament, 2 Thessalonians, 3.3 (1st cent. CE - 1st cent. CE)

3.3. But the Lord is faithful, who will establish you, and guard you from the evil one.
30. New Testament, Acts, 7.56, 20.31 (1st cent. CE - 2nd cent. CE)

7.56. and said, "Behold, I see the heavens opened, and the Son of Man standing on the right hand of God! 20.31. Therefore watch, remembering that for a period of three years I didn't cease to admonish everyone night and day with tears.
31. New Testament, Apocalypse, 1.7, 1.9, 4.2, 21.3, 22.3-22.4 (1st cent. CE - 1st cent. CE)

1.7. Behold, he is coming with the clouds, and every eye will see him, including those who pierced him. All the tribes of the earth will mourn over him. Even so, Amen. 1.9. I John, your brother and partner with you in oppression, kingdom, and perseverance in Christ Jesus, was on the isle that is called Patmos because of God's Word and the testimony of Jesus Christ. 4.2. Immediately I was in the Spirit. Behold, there was a throne set in heaven, and one sitting on the throne 21.3. I heard a loud voice out of heaven saying, "Behold, God's dwelling is with men, and he will dwell with them, and they will be his people, and God himself will be with them as their God. 22.3. There will be no curse any more. The throne of God and of the Lamb will be in it, and his servants serve him. 22.4. They will see his face, and his name will be on their foreheads.
32. New Testament, Colossians, 2.3, 3.1 (1st cent. CE - 1st cent. CE)

2.3. in whom are all the treasures of wisdom and knowledge hidden. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God.
33. New Testament, Ephesians, 1.1, 1.4, 2.6, 6.16 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 6.16. above all, taking up the shield of faith, with which you will be able to quench all the fiery darts of the evil one.
34. New Testament, Galatians, 4.4-4.6, 5.6, 6.17 (1st cent. CE - 1st cent. CE)

4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 6.17. From now on, let no one cause me any trouble, forI bear the marks of the Lord Jesus branded on my body.
35. New Testament, Hebrews, 2.5, 3.14, 3.16-3.18, 4.14-4.16, 5.7-5.10, 7.25, 9.5, 12.1-12.3 (1st cent. CE - 1st cent. CE)

2.5. For he didn't subject the world to come, whereof we speak, to angels. 3.14. For we have become partakers of Christ, if we hold fast the beginning of our confidence firm to the end: 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? 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. 4.16. Let us therefore draw near with boldness to the throne of grace, that we may receive mercy, and may find grace for help in time of need. 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. 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them. 9.5. and above it cherubim of glory overshadowing the mercy seat, of which things we can't now speak in detail. 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us 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.
36. New Testament, Philippians, 3.10, 3.21 (1st cent. CE - 1st cent. CE)

3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
37. New Testament, Romans, 5.5, 8.9, 8.15-8.17, 8.24, 8.26, 8.34, 8.38, 11.2 (1st cent. CE - 1st cent. CE)

5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel:
38. New Testament, John, 1.1-1.19, 1.51, 2.1-2.11, 3.4, 3.13, 3.16, 3.18, 3.22, 3.31, 3.35, 4.1-4.28, 4.32, 5.17-5.26, 5.28, 5.30, 5.36-5.38, 5.43, 6.21, 6.29, 6.32, 6.38-6.39, 6.41-6.42, 6.44-6.46, 6.50-6.51, 6.57-6.58, 7.12, 7.16, 7.18, 7.28-7.29, 7.33, 7.47, 8.12, 8.16-8.19, 8.26, 8.29, 8.42, 8.44, 8.58, 10.25, 10.30, 10.36, 10.38, 11.40-11.42, 12.23-12.25, 12.27-12.32, 12.34, 12.36, 12.41, 12.44-12.45, 12.49, 13.2-13.3, 13.20, 13.23, 13.27, 14.2, 14.6-14.13, 14.16-14.19, 14.21, 14.23-14.24, 14.28, 14.30, 15.9, 15.21, 15.26, 16.5, 16.11, 16.23-16.28, 17.1-17.23, 17.25-17.26, 17.29, 18.2-18.5, 19.7, 19.12-19.16, 19.30-19.31, 20.11-20.17, 20.19-20.23, 21.8-21.9, 21.11 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.4. In him was life, and the life was the light of men. 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 1.6. There came a man, sent from God, whose name was John. 1.7. The same came as a witness, that he might testify about the light, that all might believe through him. 1.8. He was not the light, but was sent that he might testify about the light. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 1.11. He came to his own, and those who were his own didn't receive him. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.15. John testified about him. He cried out, saying, "This was he of whom I said, 'He who comes after me has surpassed me, for he was before me.' 1.16. From his fullness we all received grace upon grace. 1.17. For the law was given through Moses. Grace and truth came through Jesus Christ. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 1.19. This is John's testimony, when the Jews sent priests and Levites from Jerusalem to ask him, "Who are you? 1.51. He said to him, "Most assuredly, I tell you, hereafter you will see heaven opened, and the angels of God ascending and descending on the Son of Man. 2.1. The third day, there was a marriage in Cana of Galilee. Jesus' mother was there. 2.2. Jesus also was invited, with his disciples, to the marriage. 2.3. When the wine ran out, Jesus' mother said to him, "They have no wine. 2.4. Jesus said to her, "Woman, what does that have to do with you and me? My hour has not yet come. 2.5. His mother said to the servants, "Whatever he says to you, do it. 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece. 2.7. Jesus said to them, "Fill the water pots with water." They filled them up to the brim. 2.8. He said to them, "Now draw some out, and take it to the ruler of the feast." So they took it. 2.9. When the ruler of the feast tasted the water now become wine, and didn't know where it came from (but the servants who had drawn the water knew), the ruler of the feast called the bridegroom 2.10. and said to him, "Everyone serves the good wine first, and when the guests have drunk freely, then that which is worse. You have kept the good wine until now! 2.11. This beginning of his signs Jesus did in Cana of Galilee, and revealed his glory; and his disciples believed in him. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 3.31. He who comes from above is above all. He who is from the Earth belongs to the Earth, and speaks of the Earth. He who comes from heaven is above all. 3.35. The Father loves the Son, and has given all things into his hand. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples) 4.3. he left Judea, and departed into Galilee. 4.4. He needed to pass through Samaria. 4.5. So he came to a city of Samaria, called Sychar, near the parcel of ground that Jacob gave to his son, Joseph. 4.6. Jacob's well was there. Jesus therefore, being tired from his journey, sat down by the well. It was about the sixth hour. 4.7. A woman of Samaria came to draw water. Jesus said to her, "Give me a drink. 4.8. For his disciples had gone away into the city to buy food. 4.9. The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.) 4.10. Jesus answered her, "If you knew the gift of God, and who it is who says to you, 'Give me a drink,' you would have asked him, and he would have given you living water. 4.11. The woman said to him, "Sir, you have nothing to draw with, and the well is deep. From where then have you that living water? 4.12. Are you greater than our father, Jacob, who gave us the well, and drank of it himself, as did his sons, and his cattle? 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.14. but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life. 4.15. The woman said to him, "Sir, give me this water, so that I don't get thirsty, neither come all the way here to draw. 4.16. Jesus said to her, "Go, call your husband, and come here. 4.17. The woman answered, "I have no husband."Jesus said to her, "You said well, 'I have no husband,' 4.18. for you have had five husbands; and he whom you now have is not your husband. This you have said truly. 4.19. The woman said to him, "Sir, I perceive that you are a prophet. 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 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. 4.27. At this, his disciples came. They marveled that he was speaking with a woman; yet no one said, "What are you looking for?" or, "Why do you speak with her? 4.28. So the woman left her water pot, and went away into the city, and said to the people 4.32. But he said to them, "I have food to eat that you don't know about. 5.17. But Jesus answered them, "My Father is still working, so I am working, too. 5.18. For this cause therefore the Jews sought all the more to kill him, because he not only broke the Sabbath, but also called God his own Father, making himself equal with God. 5.19. Jesus therefore answered them, "Most assuredly, I tell you, the Son can do nothing of himself, but what he sees the Father doing. For whatever things he does, these the Son also does likewise. 5.20. For the Father has affection for the Son, and shows him all things that he himself does. He will show him greater works than these, that you may marvel. 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.30. I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don't seek my own will, but the will of my Father who sent me. 5.36. But the testimony which I have is greater than that of John, for the works which the Father gave me to accomplish, the very works that I do, testify about me, that the Father has sent me. 5.37. The Father himself, who sent me, has testified about me. You have neither heard his voice at any time, nor seen his form. 5.38. You don't have his word living in you; because you don't believe him whom he sent. 5.43. I have come in my Father's name, and you don't receive me. If another comes in his own name, you will receive him. 6.21. They were willing therefore to receive him into the boat. Immediately the boat was at the land where they were going. 6.29. Jesus answered them, "This is the work of God, that you believe in him whom he has sent. 6.32. Jesus therefore said to them, "Most assuredly, I tell you, it wasn't Moses who gave you the bread out of heaven, but my Father gives you the true bread out of heaven. 6.38. For I have come down from heaven, not to do my own will, but the will of him who sent me. 6.39. This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise him up at the last day. 6.41. The Jews therefore murmured concerning him, because he said, "I am the bread which came down out of heaven. 6.42. They said, "Isn't this Jesus, the son of Joseph, whose father and mother we know? How then does he say, 'I have come down out of heaven?' 6.44. No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day. 6.45. It is written in the prophets, 'They will all be taught by God.' Therefore everyone who hears from the Father, and has learned, comes to me. 6.46. Not that anyone has seen the Father, except he who is from God. He has seen the Father. 6.50. This is the bread which comes down out of heaven, that anyone may eat of it and not die. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever. 7.12. There was much murmuring among the multitudes concerning him. Some said, "He is a good man." Others said, "Not so, but he leads the multitude astray. 7.16. Jesus therefore answered them, "My teaching is not mine, but his who sent me. 7.18. He who speaks from himself seeks his own glory, but he who seeks the glory of him who sent him, the same is true, and no unrighteousness is in him. 7.28. Jesus therefore cried out in the temple, teaching and saying, "You both know me, and know where I am from. I have not come of myself, but he who sent me is true, whom you don't know. 7.29. I know him, because I am from him, and he sent me. 7.33. Then Jesus said, "I will be with you a little while longer, then I go to him who sent me. 7.47. The Pharisees therefore answered them, "You aren't also led astray, are you? 8.12. Again, therefore, Jesus spoke to them, saying, "I am the light of the world. He who follows me will not walk in the darkness, but will have the light of life. 8.16. Even if I do judge, my judgment is true, for I am not alone, but I am with the Father who sent me. 8.17. It's also written in your law that the testimony of two people is valid. 8.18. I am one who testifies about myself, and the Father who sent me testifies about me. 8.19. They said therefore to him, "Where is your Father?"Jesus answered, "You know neither me, nor my Father. If you knew me, you would know my Father also. 8.26. I have many things to speak and to judge concerning you. However he who sent me is true; and the things which I heard from him, these I say to the world. 8.29. He who sent me is with me. The Father hasn't left me alone, for I always do the things that are pleasing to him. 8.42. Therefore Jesus said to them, "If God were your Father, you would love me, for I came out and have come from God. For I haven't come of myself, but he sent me. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 8.58. Jesus said to them, "Most assuredly, I tell you, before Abraham came into existence, I AM. 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. 10.30. I and the Father are one. 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?' 10.38. 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. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 12.23. Jesus answered them, "The time has come for the Son of Man to be glorified. 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 12.25. He who loves his life will lose it. He who hates his life in this world will keep it to eternal life. 12.27. Now my soul is troubled. What shall I say? 'Father, save me from this time?' But for this cause I came to this time. 12.28. Father, glorify your name!"Then there came a voice out of the sky, saying, "I have both glorified it, and will glorify it again. 12.29. The multitude therefore, who stood by and heard it, said that it had thundered. Others said, "An angel has spoken to him. 12.31. Now is the judgment of this world. Now the prince of this world will be cast out. 12.32. And I, if I am lifted up from the earth, will draw all people to myself. 12.34. The multitude answered him, "We have heard out of the law that the Christ remains forever. How do you say, 'The Son of Man must be lifted up?' Who is this Son of Man? 12.36. While you have the light, believe in the light, that you may become sons of light." Jesus said these things, and he departed and hid himself from them. 12.41. Isaiah said these things when he saw his glory, and spoke of him. 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. 12.49. 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. 13.2. After supper, the devil having already put into the heart of Judas Iscariot, Simon's son, to betray him 13.3. Jesus, knowing that the Father had given all things into his hands, and that he came forth from God, and was going to God 13.20. Most assuredly I tell you, he who receives whomever I send, receives me; and he who receives me, receives him who sent me. 13.23. One of his disciples, whom Jesus loved, was at the table, leaning against Jesus' breast. 13.27. After the piece of bread, then Satan entered into him. Then Jesus said to him, "What you do, do quickly. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.7. If you had known me, you would have known my Father also. From now on, you know him, and have seen him. 14.8. Philip said to him, "Lord, show us the Father, and that will be enough for us. 14.9. Jesus said to him, "Have I been with you such a long time, and do you not know me, Philip? He who has seen me has seen the Father. How do you say, 'Show us the Father?' 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.13. Whatever you will ask in my name, that will I do, that the Father may be glorified in the Son. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.17. the Spirit of truth, whom the world can't receive; for it doesn't see him, neither knows him. You know him, for he lives with you, and will be in you. 14.18. I will not leave you orphans. I will come to you. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 14.21. One who has my commandments, and keeps them, that person is one who loves me. One who loves me will be loved by my Father, and I will love him, and will reveal myself to him. 14.23. Jesus answered him, "If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him. 14.24. He who doesn't love me doesn't keep my words. The word which you hear isn't mine, but the Father's who sent me. 14.28. You heard how I told you, 'I go away, and I come to you.' If you loved me, you would have rejoiced, because I said 'I am going to my Father;' for the Father is greater than I. 14.30. I will no more speak much with you, for the prince of the world comes, and he has nothing in me. 15.9. Even as the Father has loved me, I also have loved you. Remain in my love. 15.21. But all these things will they do to you for my name's sake, because they don't know him who sent me. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.5. But now I am going to him who sent me, and none of you asks me, 'Where are you going?' 16.11. about judgment, because the prince of this world has been judged. 16.23. In that day you will ask me no questions. Most assuredly I tell you, whatever you may ask of the Father in my name, he will give it to you. 16.24. Until now, you have asked nothing in my name. Ask, and you will receive, that your joy may be made full. 16.25. I have spoken these things to you in figures of speech. But the time is coming when I will no more speak to you in figures of speech, but will tell you plainly about the Father. 16.26. In that day you will ask in my name; and I don't say to you, that I will pray to the Father for you 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.28. I came out from the Father, and have come into the world. Again, I leave the world, and go to the Father. 17.1. Jesus said these things, and lifting up his eyes to heaven, he said, "Father, the time has come. Glorify your Son, that your Son may also glorify you; 17.2. even as you gave him authority over all flesh, to give eternal life to all whom you have given him. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.4. I glorified you on the earth. I have accomplished the work which you have given me to do. 17.5. Now, Father, glorify me with your own self with the glory which I had with you before the world existed. 17.6. I revealed your name to the people whom you have given me out of the world. They were yours, and you have given them to me. They have kept your word. 17.7. Now they have known that all things whatever you have given me are from you 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.9. I pray for them. I don't pray for the world, but for those whom you have given me, for they are yours. 17.10. All things that are mine are yours, and yours are mine, and I am glorified in them. 17.11. I am no more in the world, but these are in the world, and I am coming to you. Holy Father, keep them through your name which you have given me, that they may be one, even as we are. 17.12. While I was with them in the world, I kept them in your name. Those whom you have given me I have kept. None of them is lost, except the son of perdition, that the Scripture might be fulfilled. 17.13. But now I come to you, and I say these things in the world, that they may have my joy made full in themselves. 17.14. I have given them your word. The world hated them, because they are not of the world, even as I am not of the world. 17.15. I pray not that you would take them from the world, but that you would keep them from the evil one. 17.16. They are not of the world even as I am not of the world. 17.17. Sanctify them in your truth. Your word is truth. 17.18. As you sent me into the world, even so I have sent them into the world. 17.19. For their sakes I sanctify myself, that they themselves also may be sanctified in truth. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.22. The glory which you have given me, I have given to them; that they may be one, even as we are one; 17.23. I in them, and you in me, that they may be perfected into one; that the world may know that you sent me, and loved them, even as you loved me. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them. 18.2. Now Judas, who betrayed him, also knew the place, for Jesus often resorted there with his disciples. 18.3. Judas then, having taken a detachment of soldiers and officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons. 18.4. Jesus therefore, knowing all the things that were happening to him, went forth, and said to them, "Who are you looking for? 18.5. They answered him, "Jesus of Nazareth."Jesus said to them, "I AM."Judas also, who betrayed him, was standing with them. 19.7. The Jews answered him, "We have a law, and by our law he ought to die, because he made himself the Son of God. 19.12. At this, Pilate was seeking to release him, but the Jews cried out, saying, "If you release this man, you aren't Caesar's friend! Everyone who makes himself a king speaks against Caesar! 19.13. When Pilate therefore heard these words, he brought Jesus out, and sat down on the judgment seat at a place called "The Pavement," but in Hebrew, "Gabbatha. 19.14. Now it was the Preparation Day of the Passover, at about the sixth hour. He said to the Jews, "Behold, your King! 19.15. They cried out, "Away with him! Away with him! Crucify him!"Pilate said to them, "Shall I crucify your King?"The chief priests answered, "We have no king but Caesar! 19.16. So then he delivered him to them to be crucified. So they took Jesus and led him away. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit. 19.31. Therefore the Jews, because it was the Preparation Day, so that the bodies wouldn't remain on the cross on the Sabbath (for that Sabbath was a special one), asked of Pilate that their legs might be broken, and that they might be taken away. 20.11. But Mary was standing outside at the tomb weeping. So, as she wept, she stooped and looked into the tomb 20.12. and she saw two angels in white sitting, one at the head, and one at the feet, where the body of Jesus had lain. 20.13. They told her, "Woman, why are you weeping?"She said to them, "Because they have taken away my Lord, and I don't know where they have laid him. 20.14. When she had said this, she turned around and saw Jesus standing, and didn't know that it was Jesus. 20.15. Jesus said to her, "Woman, why are you weeping? Who are you looking for?"She, supposing him to be the gardener, said to him, "Sir, if you have carried him away, tell me where you have laid him, and I will take him away. 20.16. Jesus said to her, "Mary."She turned and said to him, "Rhabbouni!" which is to say, "Teacher! 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.' 20.19. When therefore it was evening, on that day, the first day of the week, and when the doors were locked where the disciples were assembled, for fear of the Jews, Jesus came and stood in the midst, and said to them, "Peace be to you. 20.20. When he had said this, he showed them his hands and his side. The disciples therefore were glad when they saw the Lord. 20.21. Jesus therefore said to them again, "Peace be to you. As the Father has sent me, even so I send you. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained. 21.8. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits away), dragging the net full of fish. 21.9. So when they got out on the land, they saw a fire of coals there, and fish laid on it, and bread. 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.
39. New Testament, Luke, 3.21, 5.16, 6.12-6.16, 7.33-7.34, 9.18-9.22, 9.28-9.29, 9.58, 10.21, 11.1-11.4, 11.29-11.30, 12.8, 17.22, 17.24, 17.26, 17.30, 19.28-19.36, 22.3-22.6, 22.15-22.20, 22.30, 22.32, 22.40-22.49, 23.2-23.12, 23.20-23.24, 23.28-23.31, 23.34, 23.46, 23.54, 24.31-24.33, 24.36, 24.45-24.49 (1st cent. CE - 1st cent. CE)

3.21. Now it happened, when all the people were baptized, Jesus also had been baptized, and was praying. The sky was opened 5.16. But he withdrew himself into the desert, and prayed. 6.12. It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God. 6.13. When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles: 6.14. Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew; 6.15. Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot; 6.16. Judas the son of James; and Judas Iscariot, who also became a traitor. 7.33. For John the Baptizer came neither eating bread nor drinking wine, and you say, 'He has a demon.' 7.34. The Son of Man has come eating and drinking, and you say, 'Behold, a gluttonous man, and a drunkard; a friend of tax collectors and sinners!' 9.18. It happened, as he was praying alone, that the disciples were with him, and he asked them, "Who do the multitudes say that I am? 9.19. They answered, "'John the Baptizer,' but others say, 'Elijah,' and others, that one of the old prophets is risen again. 9.20. He said to them, "But who do you say that I am?"Peter answered, "The Christ of God. 9.21. But he warned them, and commanded them to tell this to no one 9.22. saying, "The Son of Man must suffer many things, and be rejected by the elders, chief priests, and scribes, and be killed, and the third day be raised up. 9.28. It happened about eight days after these sayings, that he took with him Peter, John, and James, and went up onto the mountain to pray. 9.29. As he was praying, the appearance of his face was altered, and his clothing became white and dazzling. 9.58. Jesus said to him, "The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head. 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. 11.1. It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.29. When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet. 11.30. For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. 12.8. I tell you, everyone who confesses me before men, him will the Son of Man also confess before the angels of God; 17.22. He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it. 17.24. for as the lightning, when it flashes out of the one part under the sky, shines to the other part under the sky; so will the Son of Man be in his day. 17.26. As it happened in the days of Noah, even so will it be also in the days of the Son of Man. 17.30. It will be the same way in the day that the Son of Man is revealed. 19.28. Having said these things, he went on ahead, going up to Jerusalem. 19.29. It happened, when he drew near to Bethsphage and Bethany, at the mountain that is called Olivet, he sent two of his disciples 19.30. saying, "Go your way into the village on the other side, in which, as you enter, you will find a colt tied, whereon no man ever yet sat. Untie it, and bring it. 19.31. If anyone asks you, 'Why are you untying it?' say to him: 'The Lord needs it.' 19.32. Those who were sent went away, and found things just as he had told them. 19.33. As they were untying the colt, the owners of it said to them, 'Why are you untying the colt?' 19.34. They said, 'The Lord needs it.' 19.35. They brought it to Jesus. They threw their cloaks on the colt, and set Jesus on them. 19.36. As he went, they spread their cloaks in the way. 22.3. Satan entered into Judas, who was surnamed Iscariot, who was numbered with the twelve. 22.4. He went away, and talked with the chief priests and captains about how he might deliver him to them. 22.5. They were glad, and agreed to give him money. 22.6. He consented, and sought an opportunity to deliver him to them in the absence of the multitude. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you. 22.30. that you may eat and drink at my table in my kingdom. You will sit on thrones, judging the twelve tribes of Israel. 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.40. When he was at the place, he said to them, "Pray that you don't enter into temptation. 22.41. He was withdrawn from them about a stone's throw, and he knelt down and prayed 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done. 22.43. An angel from heaven appeared to him, strengthening him. 22.44. Being in agony he prayed more earnestly. His sweat became like great drops of blood falling down on the ground. 22.45. When he rose up from his prayer, he came to the disciples, and found them sleeping because of grief 22.46. and said to them, "Why do you sleep? Rise and pray that you may not enter into temptation. 22.47. While he was still speaking, behold, a multitude, and he who was called Judas, one of the twelve, was leading them. He came near to Jesus to kiss him. 22.48. But Jesus said to him, "Judas, do you betray the Son of Man with a kiss? 22.49. When those who were around him saw what was about to happen, they said to him, "Lord, shall we strike with the sword? 23.2. They began to accuse him, saying, "We found this man perverting the nation, forbidding paying taxes to Caesar, and saying that he himself is Christ, a king. 23.3. Pilate asked him, "Are you the King of the Jews?"He answered him, "So you say. 23.4. Pilate said to the chief priests and the multitudes, "I find no basis for a charge against this man. 23.5. But they insisted, saying, "He stirs up the people, teaching throughout all Judea, beginning from Galilee even to this place. 23.6. But when Pilate heard Galilee mentioned, he asked if the man was a Galilean. 23.7. When he found out that he was in Herod's jurisdiction, he sent him to Herod, who was also in Jerusalem during those days. 23.8. Now when Herod saw Jesus, he was exceedingly glad, for he had wanted to see him for a long time, because he had heard many things about him. He hoped to see some miracle done by him. 23.9. He questioned him with many words, but he gave no answers. 23.10. The chief priests and the scribes stood, vehemently accusing him. 23.11. Herod with his soldiers humiliated him and mocked him. Dressing him in luxurious clothing, they sent him back to Pilate. 23.12. Herod and Pilate became friends with each other that very day, for before that they were enemies with each other. 23.20. Then Pilate spoke to them again, wanting to release Jesus 23.21. but they shouted, saying, "Crucify! Crucify him! 23.22. He said to them the third time, "Why? What evil has this man done? I have found no capital crime in him. I will therefore chastise him and release him. 23.23. But they were urgent with loud voices, asking that he might be crucified. Their voices and the voices of the chief priests prevailed. 23.24. Pilate decreed that what they asked for should be done. 23.28. But Jesus, turning to them, said, "Daughters of Jerusalem, don't weep for me, but weep for yourselves and for your children. 23.29. For behold, the days are coming in which they will say, 'Blessed are the barren, the wombs that never bore, and the breasts that never nursed.' 23.30. Then they will begin to tell the mountains, 'Fall on us!' and to the hills, 'Cover us.' 23.31. For if they do these things in the green tree, what will be done in the dry? 23.34. Jesus said, "Father, forgive them, for they don't know what they are doing."Dividing his garments among them, they cast lots. 23.46. Jesus, crying with a loud voice, said, "Father, into your hands I commit my spirit!" Having said this, he breathed his last. 23.54. It was the day of the Preparation, and the Sabbath was drawing near. 24.31. Their eyes were opened, and they recognized him, and he vanished out of their sight. 24.32. They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us? 24.33. Rising rose up that very hour, they returned to Jerusalem, and found the eleven gathered together, and those who were with them 24.36. As they said these things, Jesus himself stood among them, and said to them, "Peace be to you. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
40. New Testament, Mark, 2.10, 2.18, 5.37, 8.31, 8.38, 9.31, 10.45, 11.1-11.10, 13.26, 14.10-14.11, 14.22-14.25, 14.32-14.46, 14.61-14.62, 15.1-15.15 (1st cent. CE - 1st cent. CE)

2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 5.37. He allowed no one to follow him, except Peter, James, and John the brother of James. 8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.38. For whoever will be ashamed of me and of my words in this adulterous and sinful generation, the Son of Man also will be ashamed of him, when he comes in the glory of his Father with the holy angels. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 11.1. When they drew near to Jerusalem, to Bethsphage and Bethany, at the Mount of Olives, he sent two of his disciples 11.2. and said to them, "Go your way into the village that is opposite you. Immediately as you enter into it, you will find a colt tied, on which no one has sat. Untie him, and bring him. 11.3. If anyone asks you, 'Why are you doing this?' say, 'The Lord needs him;' and immediately he will send him back here. 11.4. They went away, and found a colt tied at the door outside in the open street, and they untied him. 11.5. Some of those who stood there asked them, "What are you doing, untying the colt? 11.6. They said to them just as Jesus had said, and they let them go. 11.7. They brought the colt to Jesus, and threw their garments on it, and Jesus sat on it. 11.8. Many spread their garments on the way, and others were cutting down branches from the trees, and spreading them on the road. 11.9. Those who went in front, and those who followed, cried out, "Hosanna! Blessed is he who comes in the name of the Lord! 11.10. Blessed is the kingdom of our father David that is coming in the name of the Lord! Hosanna in the highest! 13.26. Then they will see the Son of Man coming in clouds with great power and glory. 14.10. Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them. 14.11. They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God. 14.32. They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed. 14.34. He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch. 14.35. He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire. 14.37. He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour? 14.38. Watch and pray, that you not enter into temptation. The spirit indeed is willing, but the flesh is weak. 14.39. Again he went away, and prayed, saying the same words. 14.40. Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him. 14.41. He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners. 14.42. Arise, let us be going. Behold, he who betrays me is at hand. 14.43. Immediately, while he was still speaking, Judas, one of the twelve, came -- and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders. 14.44. Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely. 14.45. When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him. 14.46. They laid their hands on him, and seized him. 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.6. Now at the feast he used to release to them one prisoner, whom they asked of him. 15.7. There was one called Barabbas, bound with those who had made insurrection, men who in the insurrection had committed murder. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.9. Pilate answered them, saying, "Do you you want me to release to you the King of the Jews? 15.10. For he perceived that for envy the chief priests had delivered him up. 15.11. But the chief priests stirred up the multitude, that he should release Barabbas to them instead. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.13. They cried out again, "Crucify him! 15.14. Pilate said to them, "Why, what evil has he done?"But they cried out exceedingly, "Crucify him! 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified.
41. New Testament, Matthew, 4.6, 5.8, 5.16, 5.48, 6.1, 6.9-6.14, 7.11, 10.32-10.34, 11.25-11.27, 13.19, 16.17, 21.1-21.11, 23.9, 26.14-26.16, 26.26-26.31, 26.36-26.50, 27.11-27.14, 27.16-27.23, 27.59-27.61, 28.1-28.10, 28.16-28.20 (1st cent. CE - 1st cent. CE)

4.6. and said to him, "If you are the Son of God, throw yourself down, for it is written, 'He will give his angels charge concerning you.' and, 'On their hands they will bear you up, So that you don't dash your foot against a stone.' 5.8. Blessed are the pure in heart, For they shall see God. 5.16. Even so, let your light shine before men; that they may see your good works, and glorify your Father who is in heaven. 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 7.11. If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him! 10.32. Everyone therefore who confesses me before men, him I will also confess before my Father who is in heaven. 10.33. But whoever denies me before men, him I will also deny before my Father who is in heaven. 10.34. Don't think that I came to send peace on the earth. I didn't come to send peace, but a sword. 11.25. At that time, Jesus answered, "I thank you, Father, Lord of heaven and earth, that you hid these things from the wise and understanding, and revealed them to infants. 11.26. Yes, Father, for so it was well-pleasing in your sight. 11.27. All things have been delivered to me by my Father. No one knows the Son, except the Father; neither does anyone know the Father, except the Son, and he to whom the Son desires to reveal him. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 16.17. Jesus answered him, "Blessed are you, Simon Bar Jonah, for flesh and blood has not revealed this to you, but my Father who is in heaven. 21.1. When they drew near to Jerusalem, and came to Bethsphage, to the Mount of Olives, then Jesus sent two disciples 21.2. saying to them, "Go into the village that is opposite you, and immediately you will find a donkey tied, and a colt with her. Untie them, and bring them to me. 21.3. If anyone says anything to you, you shall say, 'The Lord needs them,' and immediately he will send them. 21.4. All this was done, that it might be fulfilled which was spoken through the prophet, saying 21.5. Tell the daughter of Zion, Behold, your King comes to you, Humble, and riding on a donkey, On a colt, the foal of a donkey. 21.6. The disciples went, and did just as Jesus commanded them 21.7. and brought the donkey and the colt, and laid their clothes on them; and he sat on them. 21.8. A very great multitude spread their clothes on the road. Others cut branches from the trees, and spread them on the road. 21.9. The multitudes who went before him, and who followed kept shouting, "Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest! 21.10. When he had come into Jerusalem, all the city was stirred up, saying, "Who is this? 21.11. The multitudes said, "This is the prophet, Jesus, from Nazareth of Galilee. 23.9. Call no man on the earth your father, for one is your Father, he who is in heaven. 26.14. Then one of the twelve, who was called Judas Iscariot, went to the chief priests 26.15. and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver. 26.16. From that time he sought opportunity to betray him. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom. 26.30. When they had sung a hymn, they went out to the Mount of Olives. 26.31. Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.' 26.36. Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray. 26.37. He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled. 26.38. Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 26.40. He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour? 26.41. Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak. 26.42. Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done. 26.43. He came again and found them sleeping, for their eyes were heavy. 26.44. He left them again, went away, and prayed a third time, saying the same words. 26.45. Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners. 26.46. Arise, let's be going. Behold, he who betrays me is at hand. 26.47. While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people. 26.48. Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him. 26.49. Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him. 26.50. Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him. 27.11. Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?"Jesus said to him, "So you say. 27.12. When he was accused by the chief priests and elders, he answered nothing. 27.13. Then Pilate said to him, "Don't you hear how many things they testify against you? 27.14. He gave him no answer, not even one word, so that the governor marveled greatly. 27.16. They had then a notable prisoner, called Barabbas. 27.17. When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ? 27.18. For he knew that because of envy they had delivered him up. 27.19. While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him. 27.20. Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus. 27.21. But the governor answered them, "Which of the two do you want me to release to you?"They said, "Barabbas! 27.22. Pilate said to them, "What then shall I do to Jesus, who is called Christ?"They all said to him, "Let him be crucified! 27.23. But the governor said, "Why? What evil has he done?"But they cried out exceedingly, saying, "Let him be crucified! 27.59. Joseph took the body, and wrapped it in a clean linen cloth 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. 27.61. Mary Magdalene was there, and the other Mary, sitting opposite the tomb. 28.1. Now after the Sabbath, as it began to dawn on the first day of the week, Mary Magdalene and the other Mary came to see the tomb. 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. 28.4. For fear of him, the guards shook, and became like dead men. 28.5. The angel answered the women, "Don't be afraid, for I know that you seek Jesus, who has been crucified. 28.6. He is not here, for he has risen, just like he said. Come, see the place where the Lord was lying. 28.7. Go quickly and tell his disciples, 'He has risen from the dead, and behold, he goes before you into Galilee; there you will see him.' Behold, I have told you. 28.8. They departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. 28.9. As they went to tell his disciples, behold, Jesus met them, saying, "Rejoice!"They came and took hold of his feet, and worshiped him. 28.10. Then Jesus said to them, "Don't be afraid. Go tell my brothers that they should go into Galilee, and there they will see me. 28.16. But the eleven disciples went into Galilee, to the mountain where Jesus had sent them. 28.17. When they saw him, they bowed down to him, but some doubted. 28.18. Jesus came to them and spoke to them, saying, "All authority has been given to me in heaven and on earth. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
42. Plutarch, Dialogue On Love, None (1st cent. CE - 2nd cent. CE)

43. Plutarch, On Affection For offspring, None (1st cent. CE - 2nd cent. CE)

495c. and one which does not advance beyond utility; but in the case of man, a rational and social animal, Nature, by introducing him to a conception of justice and law and to the worship of the gods and to the founding of cities and to human kindness, has furnished noble and beautiful and fruitful seeds of all these in the joy we have in our children and our love of them, emotions which accompany their first beginnings; and these qualities are found in the very constitution of their bodies. For although Nature is everywhere exact and workmanlike with no deficiency or superfluity, "and has," as Erasistratus said, "no trumpery about her"; yet when it comes to the processes of procreation, it is impossible to describe them in a fitting manner, and perhaps it would not be decent to fix our attention too precisely
44. Plutarch, On Common Conceptions Against The Stoics, None (1st cent. CE - 2nd cent. CE)

45. Plutarch, On The Sign of Socrates, None (1st cent. CE - 2nd cent. CE)

46. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)

47. Plutarch, Demetrius, 4.1 (1st cent. CE - 2nd cent. CE)

48. Aelius Aristides, Orations, 4.72 (2nd cent. CE - 2nd cent. CE)

49. Alcinous, Handbook of Platonism, 4.2 (2nd cent. CE - 2nd cent. CE)

50. Anon., Marytrdom of Polycarp, 5.1, 6.1, 6.2, 7.1, 7.2, 7.3, 8.1, 8.2, 9.1-11.2, 12.2-13.1, 18.2, 18.3, 21 (2nd cent. CE - 2nd cent. CE)

51. Anon., Genesis Rabba, 1.4 (2nd cent. CE - 5th cent. CE)

1.4. בְּרֵאשִׁית בָּרָא אֱלֹהִים, שִׁשָּׁה דְבָרִים קָדְמוּ לִבְרִיאַת הָעוֹלָם, יֵשׁ מֵהֶן שֶׁנִּבְרְאוּ, וְיֵשׁ מֵהֶן שֶׁעָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת. הַתּוֹרָה וְהַכִּסֵּא הַכָּבוֹד, נִבְרְאוּ. תּוֹרָה מִנַּיִן, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ. כִּסֵּא הַכָּבוֹד מִנַּיִן, דִּכְתִיב (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז וגו'. הָאָבוֹת וְיִשְׂרָאֵל וּבֵית הַמִּקְדָּשׁ וּשְׁמוֹ שֶׁל מָשִׁיחַ, עָלוּ בַּמַּחֲשָׁבָה לְהִבָּרְאוֹת, הָאָבוֹת מִנַּיִן, שֶׁנֶּאֱמַר (הושע ט, י): כַּעֲנָבִים בַּמִּדְבָּר וגו'. יִשְׂרָאֵל מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עד, ב): זְכֹר עֲדָתְךָ קָנִיתָ קֶדֶם. בֵּית הַמִּקְדָּשׁ מִנַּיִן, שֶׁנֶּאֱמַר (ירמיה יז, יב): כִּסֵּא כָבוֹד מָרוֹם מֵרִאשׁוֹן וגו'. שְׁמוֹ שֶׁל מָשִׁיחַ מִנַּיִן, שֶׁנֶּאֱמַר (תהלים עב, יז): יְהִי שְׁמוֹ לְעוֹלָם וגו'. רַבִּי אַהֲבָה בְּרַבִּי זְעִירָא אָמַר אַף הַתְּשׁוּבָה, שֶׁנֶּאֱמַר (תהלים צ, ב): בְּטֶרֶם הָרִים יֻלָּדוּ, וְאוֹתָהּ הַשָּׁעָה תָּשֵׁב אֱנוֹשׁ עַד דַּכָּא וגו', אֲבָל אֵינִי יוֹדֵעַ אֵיזֶה מֵהֶם קֹדֶם, אִם הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד וְאִם כִּסֵּא הַכָּבוֹד קֹדֶם לַתּוֹרָה, אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא הַתּוֹרָה קָדְמָה לְכִסֵּא הַכָּבוֹד, שֶׁנֶּאֱמַר (משלי ח, כב): ה' קָנָנִי רֵאשִׁית דַּרְכּוֹ וגו', קוֹדֵם לְאוֹתוֹ שֶׁכָּתוּב בּוֹ (תהלים צג, ב): נָכוֹן כִּסְאֲךָ מֵאָז. רַבִּי הוּנָא וְרַבִּי יִרְמְיָה בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר רַבִּי יִצְחָק אָמְרוּ, מַחְשַׁבְתָּן שֶׁל יִשְׂרָאֵל קָדְמָה לְכָל דָּבָר, מָשָׁל לְמֶלֶךְ שֶׁהָיָה נָשׂוּי לְמַטְרוֹנָה אַחַת, וְלֹא הָיָה לוֹ מִמֶּנָּה בֵּן, פַּעַם אַחַת נִמְצָא הַמֶּלֶךְ עוֹבֵר בַּשּׁוּק, אָמַר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, וְהָיוּ הַכֹּל אוֹמְרִין, בֵּן אֵין לוֹ וְהוּא אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין זוֹ לִבְנִי, חָזְרוּ וְאָמְרוּ הַמֶּלֶךְ אַסְטְרוֹלוֹגוּס גָּדוֹל הוּא, אִלּוּלֵי שֶׁצָּפָה הַמֶּלֶךְ שֶׁהוּא עָתִיד לְהַעֲמִיד מִמֶּנָּה בֵּן לֹא הָיָה אוֹמֵר טְלוּ מִילָנִין וְקַלְמִין לִבְנִי. כָּךְ אִלּוּלֵי שֶׁצָּפָה הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁאַחַר עֶשְׂרִים וְשִׁשָּׁה דּוֹרוֹת יִשְׂרָאֵל עֲתִידִין לְקַבֵּל אֶת הַתּוֹרָה, לֹא הָיָה כּוֹתֵב בַּתּוֹרָה צַו אֶת בְּנֵי יִשְׂרָאֵל, דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל. אָמַר רַבִּי בַּנָאי, הָעוֹלָם וּמְלוֹאוֹ לֹא נִבְרָא אֶלָּא בִּזְכוּת הַתּוֹרָה, שֶׁנֶּאֱמַר (משלי ג, יט): ה' בְּחָכְמָה יָסַד אֶרֶץ וגו'. רַבִּי בֶּרֶכְיָה אָמַר בִּזְכוּת משֶׁה, שֶׁנֶּאֱמַר (דברים לג, כא): וַיַּרְא רֵאשִׁית לוֹ. רַב הוּנָא בְּשֵׁם רַב מַתְנָה אָמַר, בִּזְכוּת שְׁלשָׁה דְּבָרִים נִבְרָא הָעוֹלָם, בִּזְכוּת חַלָּה, וּבִזְכוּת מַעַשְׂרוֹת, וּבִזְכוּת בִּכּוּרִים, וּמַה טַּעַם, בְּרֵאשִׁית בָּרָא אֱלֹהִים, וְאֵין רֵאשִׁית אֶלָא חַלָּה, שֶׁנֶּאֱמַר (במדבר טו, כ): רֵאשִׁית עֲרִסֹתֵיכֶם, אֵין רֵאשִׁית אֶלָּא מַעַשְׂרוֹת, הֵיךְ דְּאַתְּ אָמַר (דברים יח, ד): רֵאשִׁית דְּגָנְךָ, וְאֵין רֵאשִׁית אֶלָּא בִּכּוּרִים, שֶׁנֶּאֱמַר (שמות כג, יט): רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ וגו'. 1.4. \"In the beginning of God's creating...\" - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): \"God made me at the beginning of his way.\" How do we know the Throne of Glory was? As it says (Psalms 93:2): \"Your throne is established as of old etc.\" The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): \"Like grapes in the wilderness etc.\" How do we know Israel was? As it says (Psalms 74:2): \"Remember your congregation, whom you purchased from old.\" How do we know the Temple was? As it says (Jeremiah 17:12): \"Your throne of glory, on high from the beginning etc.\" How do we know the name of the Messiah was? As it says (Psalms 72:17): \"May his name exist forever etc. [his name shall be Yinnon as long as the sun].\" Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): \"Before the mountains were birthed,\" and at the same time (Psalms 90:3), \"You turned man to contrition etc.\" However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): \"God made me at the beginning of his way, the first of his works of old.\" This is before that of which it is written (Psalms 93:2): \"Your throne is established as of old.\" Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: \"Take this ink and pen for my son.\" They said: \"He does not have a son.\" He replied: \"Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken.\" Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: \"Command the children of Israel\" or \"Speak to the children of Israel.\" Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): \"God founded the world with wisdom etc.\" Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): \"He saw a first part for himself.\" Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse \"In the beginning God created\" refers to challah, as it says (Numbers 15:20): \"The beginning of your doughs.\" It also refers to tithes, as it says (Deuteronomy 18:4): \"The beginning of your grains.\" It also refers to first fruits, as it says (Exodus 23:19): \"The beginning of the fruits of the land.\""
52. Clement of Alexandria, Christ The Educator, (2nd cent. CE - 3rd cent. CE)

53. Clement of Alexandria, Miscellanies, 7.14 (2nd cent. CE - 3rd cent. CE)

54. Irenaeus, Refutation of All Heresies, 3.12.13, 3.16.6, 3.24.1, 4.13.2-4.13.3, 4.14.1, 4.17.6, 4.33.8, 5.20.1 (2nd cent. CE - 3rd cent. CE)

55. Philostratus The Athenian, Lives of The Sophists, 576, 533 (2nd cent. CE

56. Eusebius of Caesarea, Ecclesiastical History, 5.1.23, 5.1.35, 5.1.48 (3rd cent. CE - 4th cent. CE)

5.1.23. And his body was a witness of his sufferings, being one complete wound and bruise, drawn out of shape, and altogether unlike a human form. Christ, suffering in him, manifested his glory, delivering him from his adversary, and making him an ensample for the others, showing that nothing is fearful where the love of the Father is, and nothing painful where there is the glory of Christ. 5.1.35. For the first went out rejoicing, glory and grace being blended in their faces, so that even their bonds seemed like beautiful ornaments, as those of a bride adorned with variegated golden fringes; and they were perfumed with the sweet savor of Christ, so that some supposed they had been anointed with earthly ointment. But the others were downcast and humble and dejected and filled with every kind of disgrace, and they were reproached by the heathen as ignoble and weak, bearing the accusation of murderers, and having lost the one honorable and glorious and life-giving Name. The rest, beholding this, were strengthened, and when apprehended, they confessed without hesitation, paying no attention to the persuasions of the devil. 5.1.48. And Christ was glorified greatly in those who had formerly denied him, for, contrary to the expectation of the heathen, they confessed. For they were examined by themselves, as about to be set free; but confessing, they were added to the order of the witnesses. But some continued without, who had never possessed a trace of faith, nor any apprehension of the wedding garment, nor an understanding of the fear of God; but, as sons of perdition, they blasphemed the Way through their apostasy.
57. Origen, Commentary On Romans, 5.8.13 (3rd cent. CE - 3rd cent. CE)

58. Origen, Commentary On Romans, 5.8.13 (3rd cent. CE - 3rd cent. CE)

59. Origen, Commentary On Romans, 5.8.13 (3rd cent. CE - 3rd cent. CE)

60. Augustine, Enarrationes In Psalmos, 16-17, 21, 27, 29-30, 15 (4th cent. CE - 5th cent. CE)

61. Anon., 4 Ezra, 8.20

8.20. O Lord who inhabitest eternity, whose eyes are exalted and whose upper chambers are in the air
62. Anon., Joseph And Aseneth, 13.11



Subjects of this text:

subject book bibliographic info
abraham Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
advent Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
agency, all things McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 233
agency, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222, 233
agency, of humans in john's gospel" McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 233
allegory / allegoresis Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
ammonas Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
angel Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197
angels Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
animal, ass, donkey, mule Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
anthropology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 150, 152, 155, 158
antinomian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
apatheia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
apophatic Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 158
apostle/apostles, paul the apostle Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
aramaic Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 202
ascend, ascension, ascent Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
ascension Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
ascent to heaven Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 131
ascetic, radical ascetics Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
assimilation to god Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150, 158
augustus worship of Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
balance Osborne, Clement of Alexandria (2010) 112, 139
baptism, of jesus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
baptism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197, 214
barbeloite, modern definitions Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
beginning Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
begotten metaphor and john's master-metaphor of divine sonship" Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
betrayal Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
bible Osborne, Irenaeus of Lyons (2001) 189
binitarian Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 219
biography (lives) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
body, bodily Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
body, bones Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
body/bodily Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
body Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
bread, of life Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
burial Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
caritas, charity Karfíková, Grace and the Will According to Augustine (2012) 247
causal reciprocity/causal relations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
christ, as son McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 233
christ, church as bride and body of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 150
christ, incarnation of McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222
christianity, christians Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
christology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 155; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
church, as bride and body of christ Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 150
church Osborne, Irenaeus of Lyons (2001) 123; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 599
colossians, letter to Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 131
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
connection Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
continuity Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
corporeality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
cosmology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 158; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 214, 219
cosmos/cosmic Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 152
cosmos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
covenant Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
creation, creator Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 131
creation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 152; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
creator, creation Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77, 197, 214, 219
creator archons, archons Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
cross, the Osborne, Irenaeus of Lyons (2001) 189
crucifixion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
daemon, demon Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197
death Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 155; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
death of christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 180
delphi Levison, Filled with the Spirit (2009) 367
demiurge, demiurgic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
devil Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 207; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184; Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
devils body Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
dialect, attic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
dilectio Karfíková, Grace and the Will According to Augustine (2012) 247
disciple, twelve Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
disciple Levison, Filled with the Spirit (2009) 367
disposition Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
divine identity Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77
divine name, tetragrammaton Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 599
divine name Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77
divine sonship john's master-metaphor of begotten" Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
divine sonship of jesus as preexistent Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
divine sonship of jesus as unique Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
divine sonship of jesus begotten metaphors for Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
dreams Levison, Filled with the Spirit (2009) 367
earth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
ecclesiology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
elect Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
election/the elect, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
ellipse Osborne, Clement of Alexandria (2010) 139
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
ephesians, letter to the Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 599
epistemology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131, 180
eusebius Osborne, Irenaeus of Lyons (2001) 123
events Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
evil Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
exegesis, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 153, 156, 268
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
eye Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
faith Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 155, 158
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 201, 207
father, in the heavens Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
father Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 155, 158; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77, 197, 202, 214, 219
fear, and love Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
fear Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
figuration Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
foundation Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
freedom, human Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
friend/friendship Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 158
fusion of horizons (horizontverschmelzung) Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
gladiator Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
glory McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222, 233; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77; Osborne, Irenaeus of Lyons (2001) 123
gnostic, gnosticism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 77
gnostics/gnostic Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
god, gods Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
god, love of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
god, revelation of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
god, will of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
gods humanity Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 152
gospel, of john Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177, 180, 184
gospels, and law (and prophets) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
gospels, new testament Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
grace, and works Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
grammatical archive, commentarial strategies, clarity/clarification (σαφήνεια/σαφηνίζειν) Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 94, 95
grammatical archive, commentarial strategies Ward, Clement and Scriptural Exegesis: The Making of a Commentarial Theologian (2022) 94, 95
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 156
greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
groom Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
happiness) Karfíková, Grace and the Will According to Augustine (2012) 247
happiness Karfíková, Grace and the Will According to Augustine (2012) 247
heaven Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197
hebrews, letter to the Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37, 44
hiddenness Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 180
history Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
holy spirit Karfíková, Grace and the Will According to Augustine (2012) 247; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
homer Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268
homonymy, incorporeality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
identity Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
image, image of god in man, imago Karfíková, Grace and the Will According to Augustine (2012) 247
image of god Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 202
immortal, immortality Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
incarnation/incarnate Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
incarnation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
initiation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
inspiration Levison, Filled with the Spirit (2009) 367
instruction Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
invisible spirit Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
isaiah, book of Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131
israel/israelites Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
israel Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
jacob Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 131
jesus, intercessor/advocate Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
jesus, johannine Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177, 180, 184
jesus, origin of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, power of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
jesus, prayer model Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 44
jesus, relationship of to god Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
jesus, see also christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
jesus Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150, 152, 155, 158
jesus christ, in the fourth gospel Levison, Filled with the Spirit (2009) 367
jesus role as priest/high-priest Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37, 44
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 367
jewish, authors Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268
jewish-christian Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
johannine Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197, 202, 214, 219
john, baptist Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
john, evangelist/son of zebedee Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
john, fourth gospel' "151.0_367.0@law, god's" Levison, Filled with the Spirit (2009) 367
john, gospel of Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 150, 152, 155, 158; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131, 180; Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
john (evangelist), johannine christology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180, 184
john (evangelist), johannine ecclesiology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
john (evangelist), johannine eschatology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
john (evangelist), johannine language Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine prayers Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine theology Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
john (evangelist), johannine vernacular Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177, 184
john and johannine corpus, and the church Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 150
justice Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
king, emperor, herod antipas Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
kinship language/terms Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 152
knowledge, of god Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
knowledge Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131
law/law, and gospel Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
lawsuits Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
life Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
light, true Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150, 155
light McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222
literature Levison, Filled with the Spirit (2009) 367
liturgy Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
logos, between father and son as motivation for creation McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 233
logos, christ as' "113.0_222@logos, in john's gospel" McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222
logos-theology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268
logos Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197, 214; Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 180; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
logos (λόγος) Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 150, 152
logos christology Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
logos theology of john Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
love, and fear Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
love, reciprocal love, between the father and the son Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
love Karfíková, Grace and the Will According to Augustine (2012) 247; Osborne, Irenaeus of Lyons (2001) 189; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
marcion Osborne, Clement of Alexandria (2010) 139; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
marcions gnosticism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
markos Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 599
martyrdom Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
martyrs Osborne, Irenaeus of Lyons (2001) 123
martyrs of lyons Osborne, Irenaeus of Lyons (2001) 123
matthew Levison, Filled with the Spirit (2009) 367
meritum, merits Karfíková, Grace and the Will According to Augustine (2012) 247
messiah Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 214
messianism, messianic Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 202
metaphor Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
metaphysical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
monasticism Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
monogenes\u2003 Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 219
monotheism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 219
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
moses Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
mystery Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 131, 599
nag hammadi Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
name Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
negative theology Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146
new Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 150
new creation' "113.0_233@prologue to john's gospel" McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 222
new testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
numerology Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
obedience Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 44
old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
ontology, biblical ontology Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
origen Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 599
origin Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
pagan, paganism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197
pagans Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
paidagogos Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
parousia Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 180
participation Osborne, Irenaeus of Lyons (2001) 189
passion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
past Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
paul Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 180, 599; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
paul (saul) Levison, Filled with the Spirit (2009) 367
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 268
petitions of the lords prayer, first Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177, 187
petitions of the lords prayer, second Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 187
petitions of the lords prayer, sixth Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
petitions of the lords prayer, third Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
petitions of the lords prayer, we Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
pharisees Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
philanthrōpia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156
philo Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268
philo of alexandria Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 150
philo the pythagorean Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 156
philosophy Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 197, 214, 219; Osborne, Clement of Alexandria (2010) 112
physics Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 146, 158
places Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 156, 268
platonism, middle Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 158
platonism/platonic philosophy, middle platonism Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
platonism/platonic philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 156
platonism Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 219
platonism influence on nicene thought Peppard, The Son of God in the Roman World: Divine Sonship in its Social and Political Context (2011) 143
pneumatology, pneumatological Karfíková, Grace and the Will According to Augustine (2012) 247
portrayal in acts, reception of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
power, power of god, powers Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 180
prayer, addressee of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, practice of Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer, public Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 177
prayer/praying, intercession Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 37
prayer Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153
pre-existence Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125
prefiguration Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
present Lynskey, Tyconius’ Book of Rules: An Ancient Invitation to Ecclesial Hermeneutics (2021) 279
pronoia (providence) archontic, barbelo/hymn Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
recapitulation Osborne, Irenaeus of Lyons (2001) 123
reciprocity Osborne, Clement of Alexandria (2010) 112, 139
relation/relationship (between the father, and the son) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 153, 156
religion passim, prayer Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
religion passim, sacrifice Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
repent/repentance Levison, Filled with the Spirit (2009) 367
resurrection, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 187
resurrection Levison, Filled with the Spirit (2009) 367; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 214; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
revelation, the apocalypse of jesus christ Rowland, The Mystery of God: Early Jewish Mysticism and the New Testament (2009) 125, 131, 180
revelation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 158; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 153, 156, 268
reward Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 281
rhetoric, allegory, symbolism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric, narrative Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric, second sophistic Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
ritual Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 116
sabbath Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 223
salvation/soteriology Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
salvation Hirsch-Luipold, Plutarch and the New Testament in Their Religio-Philosophical Contexts (2022) 155; Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 180
satan Langstaff, Stuckenbruck, and Tilly,, The Lord’s Prayer (2022) 184
savior, christ Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 267
schesis, authority of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 268