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Tiresias: The Ancient Mediterranean Religions Source Database



8256
New Testament, Luke, 23.43


καὶ εἶπεν αὐτῷ Ἀμήν σοι λέγω, σήμερον μετʼ ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ.Jesus said to him, "Assuredly I tell you, today you will be with me in Paradise.


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

40 results
1. Hebrew Bible, Exodus, 32.3, 32.8 (9th cent. BCE - 3rd cent. BCE)

32.3. וַיְהִי מִמָּחֳרָת וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַתֶּם חֲטָאתֶם חֲטָאָה גְדֹלָה וְעַתָּה אֶעֱלֶה אֶל־יְהוָה אוּלַי אֲכַפְּרָה בְּעַד חַטַּאתְכֶם׃ 32.3. וַיִּתְפָּרְקוּ כָּל־הָעָם אֶת־נִזְמֵי הַזָּהָב אֲשֶׁר בְּאָזְנֵיהֶם וַיָּבִיאוּ אֶל־אַהֲרֹן׃ 32.8. סָרוּ מַהֵר מִן־הַדֶּרֶךְ אֲשֶׁר צִוִּיתִם עָשׂוּ לָהֶם עֵגֶל מַסֵּכָה וַיִּשְׁתַּחֲווּ־לוֹ וַיִּזְבְּחוּ־לוֹ וַיֹּאמְרוּ אֵלֶּה אֱלֹהֶיךָ יִשְׂרָאֵל אֲשֶׁר הֶעֱלוּךָ מֵאֶרֶץ מִצְרָיִם׃ 32.3. And all the people broke off the golden rings which were in their ears, and brought them unto Aaron." 32.8. they have turned aside quickly out of the way which I commanded them; they have made them a molten calf, and have worshipped it, and have sacrificed unto it, and said: This is thy god, O Israel, which brought thee up out of the land of Egypt.’"
2. Hebrew Bible, Genesis, 3.7, 3.22-3.24 (9th cent. BCE - 3rd cent. BCE)

3.7. וַתִּפָּקַחְנָה עֵינֵי שְׁנֵיהֶם וַיֵּדְעוּ כִּי עֵירֻמִּם הֵם וַיִּתְפְּרוּ עֲלֵה תְאֵנָה וַיַּעֲשׂוּ לָהֶם חֲגֹרֹת׃ 3.22. וַיֹּאמֶר יְהוָה אֱלֹהִים הֵן הָאָדָם הָיָה כְּאַחַד מִמֶּנּוּ לָדַעַת טוֹב וָרָע וְעַתָּה פֶּן־יִשְׁלַח יָדוֹ וְלָקַח גַּם מֵעֵץ הַחַיִּים וְאָכַל וָחַי לְעֹלָם׃ 3.23. וַיְשַׁלְּחֵהוּ יְהוָה אֱלֹהִים מִגַּן־עֵדֶן לַעֲבֹד אֶת־הָאֲדָמָה אֲשֶׁר לֻקַּח מִשָּׁם׃ 3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 3.7. And the eyes of them both were opened, and they knew that they were naked; and they sewed fig-leaves together, and made themselves girdles." 3.22. And the LORD God said: ‘Behold, the man is become as one of us, to know good and evil; and now, lest he put forth his hand, and take also of the tree of life, and eat, and live for ever.’" 3.23. Therefore the LORD God sent him forth from the garden of Eden, to till the ground from whence he was taken." 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life."
3. Hebrew Bible, Proverbs, 3.18 (9th cent. BCE - 3rd cent. BCE)

3.18. עֵץ־חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר׃ 3.18. She is a tree of life to them that lay hold upon her, And happy is every one that holdest her fast."
4. Hebrew Bible, Psalms, 6.6, 22.2, 31.6, 73.21, 84.11, 90.4, 148.3 (9th cent. BCE - 3rd cent. BCE)

6.6. כִּי אֵין בַּמָּוֶת זִכְרֶךָ בִּשְׁאוֹל מִי יוֹדֶה־לָּךְ׃ 22.2. אֵלִי אֵלִי לָמָה עֲזַבְתָּנִי רָחוֹק מִישׁוּעָתִי דִּבְרֵי שַׁאֲגָתִי׃ 22.2. וְאַתָּה יְהוָה אַל־תִּרְחָק אֱיָלוּתִי לְעֶזְרָתִי חוּשָׁה׃ 31.6. בְּיָדְךָ אַפְקִיד רוּחִי פָּדִיתָה אוֹתִי יְהוָה אֵל אֱמֶת׃ 73.21. כִּי יִתְחַמֵּץ לְבָבִי וְכִלְיוֹתַי אֶשְׁתּוֹנָן׃ 84.11. כִּי טוֹב־יוֹם בַּחֲצֵרֶיךָ מֵאָלֶף בָּחַרְתִּי הִסְתּוֹפֵף בְּבֵית אֱלֹהַי מִדּוּר בְּאָהֳלֵי־רֶשַׁע׃ 90.4. כִּי אֶלֶף שָׁנִים בְּעֵינֶיךָ כְּיוֹם אֶתְמוֹל כִּי יַעֲבֹר וְאַשְׁמוּרָה בַלָּיְלָה׃ 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 6.6. For in death there is no remembrance of Thee; In the nether-world who will give Thee thanks?" 22.2. My God, my God, why hast Thou forsaken me, and art far from my help at the words of my cry?" 31.6. Into Thy hand I commit my spirit; Thou hast redeemed me, O LORD, Thou God of truth." 73.21. For my heart was in a ferment, And I was pricked in my reins. ." 84.11. For a day in Thy courts is better than a thousand; I had rather stand at the threshold of the house of my God, than to dwell in the tents of wickedness." 90.4. For a thousand years in Thy sight Are but as yesterday when it is past, And as a watch in the night." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light."
5. Hebrew Bible, 1 Samuel, 22.23 (8th cent. BCE - 5th cent. BCE)

22.23. שְׁבָה אִתִּי אַל־תִּירָא כִּי אֲשֶׁר־יְבַקֵּשׁ אֶת־נַפְשִׁי יְבַקֵּשׁ אֶת־נַפְשֶׁךָ כִּי־מִשְׁמֶרֶת אַתָּה עִמָּדִי׃ 22.23. Remain with me, fear not: for he that seeks my life seeks thy life: but with me thou shalt be in safeguard."
6. Hebrew Bible, 2 Samuel, 12, 11 (8th cent. BCE - 5th cent. BCE)

7. Hebrew Bible, Isaiah, 5.2 (8th cent. BCE - 5th cent. BCE)

5.2. הוֹי הָאֹמְרִים לָרַע טוֹב וְלַטּוֹב רָע שָׂמִים חֹשֶׁךְ לְאוֹר וְאוֹר לְחֹשֶׁךְ שָׂמִים מַר לְמָתוֹק וּמָתוֹק לְמָר׃ 5.2. וַיְעַזְּקֵהוּ וַיְסַקְּלֵהוּ וַיִּטָּעֵהוּ שֹׂרֵק וַיִּבֶן מִגְדָּל בְּתוֹכוֹ וְגַם־יֶקֶב חָצֵב בּוֹ וַיְקַו לַעֲשׂוֹת עֲנָבִים וַיַּעַשׂ בְּאֻשִׁים׃ 5.2. And he digged it, and cleared it of stones, And planted it with the choicest vine, And built a tower in the midst of it, And also hewed out a vat therein; And he looked that it should bring forth grapes, And it brought forth wild grapes. ."
8. Anon., Jubilees, 4.29-4.30 (2nd cent. BCE - 2nd cent. BCE)

4.29. for these had begun to unite themselves, so as to be defiled, with the daughters of men, and Enoch testified against (them) all. 4.30. And he was taken from amongst the children of men, and we conducted him into the Garden of Eden in majesty and honour
9. Anon., Testament of Judah, 23.3 (2nd cent. BCE - 2nd cent. CE)

10. Septuagint, 2 Maccabees, 7.6 (2nd cent. BCE - 2nd cent. BCE)

7.6. The Lord God is watching over us and in truth has compassion on us, as Moses declared in his song which bore witness against the people to their faces, when he said, `And he will have compassion on his servants.''
11. Septuagint, Judith, 4.2, 5.18 (2nd cent. BCE - 0th cent. CE)

4.2. they were therefore very greatly terrified at his approach, and were alarmed both for Jerusalem and for the temple of the Lord their God. 5.18. But when they departed from the way which he had appointed for them, they were utterly defeated in many battles and were led away captive to a foreign country; the temple of their God was razed to the ground, and their cities were captured by their enemies.
12. Septuagint, Wisdom of Solomon, 4-5, 3 (2nd cent. BCE - 1st cent. BCE)

13. Anon., Sibylline Oracles, 4.116 (1st cent. BCE - 5th cent. CE)

4.116. And Babylon, great to see but small to fight
14. Epictetus, Discourses, 2.9.19-2.9.21 (1st cent. CE - 2nd cent. CE)

15. Josephus Flavius, Jewish Antiquities, 8.119 (1st cent. CE - 1st cent. CE)

8.119. Now when this divine appearance was seen, the people supposed it to be a demonstration of God’s abode in the temple, and were pleased with it, and fell down upon the ground and worshipped. Upon which the king began to bless God, and exhorted the multitude to do the same, as now having sufficient indications of God’s favorable disposition to them;
16. Josephus Flavius, Jewish War, 2.128 (1st cent. CE - 1st cent. CE)

2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising.
17. New Testament, 1 Corinthians, 15 (1st cent. CE - 1st cent. CE)

18. New Testament, 1 Timothy, a b c d\n0 "2.5" "2.5" "2 5" (1st cent. CE - 1st cent. CE)

19. New Testament, 2 Peter, 2.2 (1st cent. CE - 1st cent. CE)

2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned.
20. New Testament, 2 Corinthians, 6.16, 12.2-12.4 (1st cent. CE - 1st cent. CE)

21. New Testament, Acts, 1.3, 2.17, 2.36, 3.1-3.10, 3.13-3.15, 5.12-5.16, 6.5, 7.51, 7.55, 7.59-7.60, 8.12, 8.26-8.40, 9.2-9.19, 9.32, 9.36-9.42, 13.33, 14.8-14.18, 14.22, 17.30, 18.25-18.26, 19.8-19.9, 19.23, 20.7, 20.25, 22.4, 24.14, 28.7, 28.23, 28.31 (1st cent. CE - 2nd cent. CE)

1.3. To these he also showed himself alive after his suffering by many proofs, appearing to them over a period of forty days, and spoke about God's Kingdom. 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.36. Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified. 3.1. Peter and John were going up into the temple at the hour of prayer, the ninth hour. 3.2. A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. 3.3. Seeing Peter and John about to go into the temple, he asked to receive gifts for the needy. 3.4. Peter, fastening his eyes on him, with John, said, "Look at us. 3.5. He listened to them, expecting to receive something from them. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 3.7. He took him by the right hand, and raised him up. Immediately his feet and his ankle bones received strength. 3.8. Leaping up, he stood, and began to walk. He entered with them into the temple, walking, leaping, and praising God. 3.9. All the people saw him walking and praising God. 3.10. They recognized him, that it was he who sat begging for gifts for the needy at the Beautiful Gate of the temple. They were filled with wonder and amazement at that which had happened to him. 3.13. The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified his Servant Jesus, whom you delivered up, and denied before the face of Pilate, when he had determined to release him. 3.14. But you denied the Holy and Righteous One, and asked for a murderer to be granted to you 3.15. and killed the Prince of life, whom God raised from the dead, whereof we are witnesses. 5.12. By the hands of the apostles many signs and wonders were done among the people. They were all with one accord in Solomon's porch. 5.13. None of the rest dared to join them, however the people honored them. 5.14. More believers were added to the Lord, multitudes of both men and women. 5.15. They even carried out the sick into the streets, and laid them on cots and mattresses, so that as Peter came by, at the least his shadow might overshadow some of them. 5.16. Multitudes also came together from the cities around Jerusalem, bringing sick people, and those who were tormented by unclean spirits: and they were all healed. 6.5. These words pleased the whole multitude. They chose Stephen, a man full of faith and of the Holy Spirit, Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolaus, a proselyte of Antioch; 7.51. You stiff-necked and uncircumcised in heart and ears, you always resist the Holy Spirit! As your fathers did, so you do. 7.55. But he, being full of the Holy Spirit, looked up steadfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God 7.59. They stoned Stephen as he called out, saying, "Lord Jesus, receive my Spirit! 7.60. He kneeled down, and cried with a loud voice, "Lord, don't hold this sin against them!" When he had said this, he fell asleep. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 8.26. But an angel of the Lord spoke to Philip, saying, "Arise, and go toward the south to the way that goes down from Jerusalem to Gaza. This is a desert. 8.27. He arose and went. Behold, there was a man of Ethiopia, a eunuch of great authority under Candace, queen of the Ethiopians, who was over all her treasure, who had come to Jerusalem to worship. 8.28. He was returning and sitting in his chariot, and was reading the prophet Isaiah. 8.29. The Spirit said to Philip, "Go near, and join yourself to this chariot. 8.30. Philip ran to him, and heard him reading Isaiah the prophet, and said, "Do you understand what you are reading? 8.31. He said, "How can I, unless someone explains it to me?" He begged Philip to come up and sit with him. 8.32. Now the passage of the Scripture which he was reading was this, "He was led as a sheep to the slaughter. As a lamb before his shearer is silent, So he doesn't open his mouth. 8.33. In his humiliation, his judgment was taken away. Who will declare His generations? For his life is taken from the earth. 8.34. The eunuch answered Philip, "Please tell who the prophet is talking about: about himself, or about some other? 8.35. Philip opened his mouth, and beginning from this Scripture, preached to him Jesus. 8.36. As they went on the way, they came to some water, and the eunuch said, "Behold, here is water. What is keeping me from being baptized? 8.38. He commanded the chariot to stand still, and they both went down into the water, both Philip and the eunuch, and he baptized him. 8.39. When they came up out of the water, the Spirit of the Lord caught Philip away, and the eunuch didn't see him any more, for he went on his way rejoicing. 8.40. But Philip was found at Azotus. Passing through, he preached the gospel to all the cities, until he came to Caesarea. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.3. As he traveled, it happened that he got close to Damascus, and suddenly a light from the sky shone around him. 9.4. He fell on the earth, and heard a voice saying to him, "Saul, Saul, why do you persecute me? 9.5. He said, "Who are you, Lord?"The Lord said, "I am Jesus, whom you are persecuting. 9.6. But rise up, and enter into the city, and you will be told what you must do. 9.7. The men who traveled with him stood speechless, hearing the voice, but seeing no one. 9.8. Saul arose from the ground, and when his eyes were opened, he saw no one. They led him by the hand, and brought him into Damascus. 9.9. He was without sight for three days, and neither ate nor drank. 9.10. Now there was a certain disciple at Damascus named Aias. The Lord said to him in a vision, "Aias!"He said, "Behold, it's me, Lord. 9.11. The Lord said to him, "Arise, and go to the street which is called Straight, and inquire in the house of Judas for one named Saul, a man of Tarsus. For behold, he is praying 9.12. and in a vision he has seen a man named Aias coming in, and laying his hands on him, that he might receive his sight. 9.13. But Aias answered, "Lord, I have heard from many about this man, how much evil he did to your saints at Jerusalem. 9.14. Here he has authority from the chief priests to bind all who call on your name. 9.15. But the Lord said to him, "Go your way, for he is my chosen vessel to bear my name before the nations and kings, and the children of Israel. 9.16. For I will show him how many things he must suffer for my name's sake. 9.17. Aias departed, and entered into the house. Laying his hands on him, he said, "Brother Saul, the Lord, who appeared to you in the way which you came, has sent me, that you may receive your sight, and be filled with the Holy Spirit. 9.18. Immediately something like scales fell from his eyes, and he received his sight. He arose and was baptized. 9.19. He took food and was strengthened. Saul stayed several days with the disciples who were at Damascus. 9.32. It happened, as Peter went throughout all those parts, he came down also to the saints who lived at Lydda. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 19.8. He entered into the synagogue, and spoke boldly for a period of three months, reasoning and persuading about the things concerning the Kingdom of God. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 19.23. About that time there arose no small stir concerning the Way. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.25. Now, behold, I know that you all, among whom I went about preaching the Kingdom of God, will see my face no more. 22.4. I persecuted this Way to the death, binding and delivering into prisons both men and women. 24.14. But this I confess to you, that after the Way, which they call a sect, so I serve the God of our fathers, believing all things which are according to the law, and which are written in the prophets; 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days. 28.23. When they had appointed him a day, they came to him into his lodging in great number. He explained to them, testifying about the Kingdom of God, and persuading them concerning Jesus, both from the law of Moses and from the prophets, from morning until evening. 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
22. New Testament, Apocalypse, 2.7, 3.12 (1st cent. CE - 1st cent. CE)

2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 3.12. He who overcomes, I will make him a pillar in the temple of my God, and he will go out from there no more. I will write on him the name of my God, and the name of the city of my God, the new Jerusalem, which comes down out of heaven from my God, and my own new name.
23. New Testament, Ephesians, 5.27 (1st cent. CE - 1st cent. CE)

5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
24. New Testament, Romans, 10.10, 12.1 (1st cent. CE - 1st cent. CE)

10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service.
25. New Testament, John, 2.7-2.9, 5.21, 10.17-10.18, 14.6, 17.12, 19.18, 19.30 (1st cent. CE - 1st cent. CE)

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 5.21. For as the Father raises the dead and gives them life, even so the Son also gives life to whom he desires. 10.17. Therefore the Father loves me, because I lay down my life, that I may take it again. 10.18. No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 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. 19.18. where they crucified him, and with him two others, on either side one, and Jesus in the middle. 19.30. When Jesus therefore had received the vinegar, he said, "It is finished." He bowed his head, and gave up his spirit.
26. New Testament, Luke, a b c d\n0 "23.34" "23.34" "23 34"\n1 10.9 10.9 10 9 \n2 11.2 11.2 11 2 \n3 11.20 11.20 11 20 \n4 12.32 12.32 12 32 \n.. ... ... .. .. \n117 8.49 8.49 8 49 \n118 8.51 8.51 8 51 \n119 9.11 9.11 9 11 \n120 9.60 9.60 9 60 \n121 9.62 9.62 9 62 \n\n[122 rows x 4 columns] (1st cent. CE - 1st cent. CE)

27. New Testament, Mark, 9.1, 9.41, 14.25, 15.23, 15.33-15.34, 15.37, 16.3-16.8 (1st cent. CE - 1st cent. CE)

9.1. He said to them, "Most assuredly I tell you, there are some standing here who will in no way taste death, until they see the Kingdom of God come with power. 9.41. For whoever will give you a cup of water to drink in my name, because you are Christ's, most assuredly I tell you, he will in no way lose his reward. 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. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.37. Jesus cried out with a loud voice, and gave up the spirit. 16.3. They were saying among themselves, "Who will roll away the stone from the door of the tomb for us? 16.4. for it was very big. Looking up, they saw that the stone was rolled back. 16.5. Entering into the tomb, they saw a young man sitting on the right side, dressed in a white robe, and they were amazed. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him! 16.7. But go, tell his disciples and Peter, 'He goes before you into Galilee. There you will see him, as he said to you.' 16.8. They went out, and fled from the tomb, for trembling and astonishment had come on them. They said nothing to anyone; for they were afraid.
28. New Testament, Matthew, 5.22, 5.28, 5.32, 5.34, 5.38, 5.44, 7.19, 12.40, 15.13, 16.18, 23.21, 25.34-25.40, 26.29, 27.45-27.46, 27.50-27.52 (1st cent. CE - 1st cent. CE)

5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 12.40. For as Jonah was three days and three nights in the belly of the whale, so will the Son of Man be three days and three nights in the heart of the earth. 15.13. But he answered, "Every plant which my heavenly Father didn't plant will be uprooted. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 23.21. He who swears by the temple, swears by it, and by him who is living in it. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 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. 27.45. Now from the sixth hour there was darkness over all the land until the ninth hour. 27.46. About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lama sabachthani?" That is, "My God, my God, why have you forsaken me? 27.50. Jesus cried again with a loud voice, and yielded up his spirit. 27.51. Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split. 27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
29. Irenaeus, Refutation of All Heresies, 1.15.2, 5.5.1, 5.20.2, 5.31.1, 5.32.1 (2nd cent. CE - 3rd cent. CE)

30. Tertullian, On Baptism, 16.1-16.2 (2nd cent. CE - 3rd cent. CE)

31. Tertullian, Antidote For The Scorpion'S Sting, 6.9-6.11 (2nd cent. CE - 3rd cent. CE)

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

24a. בעדים פסולין ודיינין כשרין מיגו דפסלי עדים פסלי נמי דייני סיפא בדיינין פסולין ועדים כשרין דמיגו דפסלי דיינין פסלי נמי עדים,מתקיף לה רבא בשלמא מיגו דפסלי עדים פסלי נמי דייני איכא בי דינא אחרינא אלא מיגו דפסלי דייני פסלי נמי עדים והא עדים תו ליכא,לא צריכא דאיכא כת אחרת,הא ליכא כת אחרת מאי הכי נמי דלא מצי פסלי היינו דרב דימי,איכא בינייהו מיגו דמר סבר אמרינן מיגו ומר סבר לא אמרינן מיגו,גופא אמר ר"ל פה קדוש יאמר דבר זה תני עדו,איני והאמר עולא הרואה את ר"ל בבית המדרש כאילו עוקר הרים וטוחנן זה בזה,אמר רבינא והלא כל הרואה ר"מ בבית המדרש כאילו עוקר הרי הרים וטוחנן זה בזה,הכי קאמר בא וראה כמה מחבבין זה את זה,כי הא דיתיב רבי וקאמר אסור להטמין את הצונן אמר לפניו ר' ישמעאל בר' יוסי אבא התיר להטמין את הצונן א"ל כבר הורה זקן,אמר רב פפא בא וראה כמה מחבבין זה את זה דאילו רבי יוסי קיים היה כפוף ויושב לפני רבי דהא ר' ישמעאל בר' יוסי ממלא מקום אבותיו הוה והיה כפוף ויושב לפני רבי וקא אמר כבר הורה זקן,א"ר אושעיא מאי דכתיב (זכריה יא, ז) ואקח לי (את) שני מקלות לאחד קראתי נועם ולאחד קראתי חובלים נועם אלו ת"ח שבארץ ישראל שמנעימין זה לזה בהלכה חובלים אלו ת"ח שבבבל שמחבלים זה לזה בהלכה,(זכריה יא, יג) ויאמר (אלי) אלה [שני] בני היצהר העומדים וגו' ושנים זיתים עליה יצהר אמר רבי יצחק אלו ת"ח שבא"י שנוחין זה לזה בהלכה כשמן זית ושנים זיתים עליה אלו ת"ח שבבבל שמרורין זה לזה בהלכה כזית,(זכריה ה, ט) ואשא עיני וארא והנה שתים נשים יוצאות ורוח בכנפיהם ולהנה כנפים ככנפי החסידה ותשאנה האיפה בין השמים ובין הארץ ואומר אל המלאך הדובר בי אנה המה מוליכות את האיפה ויאמר אלי לבנות לה בית בארץ שנער א"ר יוחנן משום רבי שמעון בן יוחי זו חנופה וגסות הרוח שירדו לבבל,וגסות הרוח לבבל נחית והאמר מר עשרה קבין גסות ירדו לעולם תשעה נטלה עילם ואחת כל העולם כולו,אין לבבל נחית ואישתרבובי דאישתרבב לעילם דיקא נמי דכתיב לבנות לה בית בארץ שנער ש"מ,והאמר מר סימן לגסות הרוח עניות ועניות לבבל נחית מאי עניות עניות תורה דכתיב (שיר השירים ח, ח) אחות לנו קטנה ושדים אין לה אמר ר' יוחנן זו עילם שזכתה ללמוד ולא זכתה ללמד,מאי בבל א"ר יוחנן בלולה במקרא בלולה במשנה בלולה בתלמוד (איכה ג, ו) במחשכים הושיבני כמתי עולם אמר ר' ירמיה זה תלמודה של בבל:, big strongמתני׳ /strong /big אמר לו נאמן עלי אבא נאמן עלי אביך נאמנים עלי שלשה רועי בקר ר"מ אומר יכול לחזור בו וחכמים אומרים אינו יכול לחזור בו,היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך ר"מ אומר יכול לחזור בו וחכ"א אין יכול לחזור בו:, big strongגמ׳ /strong /big אמר רב דימי בריה דרב נחמן בריה דרב יוסף כגון דקבליה עליה בחד,אמר רב יהודה אמר שמואל מחלוקת במחול לך אבל באתן לך דברי הכל יכול לחזור בו ורבי יוחנן אמר באתן לך מחלוקת,איבעיא להו באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו או דילמא בין בזו ובין בזו מחלוקת,תא שמע דאמר רבא מחלוקת באתן לך אבל במחול לך דברי הכל אין יכול לחזור בו,אי אמרת בשלמא באתן לך מחלוקת אבל במחול לך דברי הכל אין יכול לחזור בו רבא דאמר כרבי יוחנן אלא אי אמרת בין בזו ובין בזו מחלוקת רבא דאמר כמאן,רבא טעמא דנפשיה קאמר,איתיביה רב אחא בר תחליפא לרבא היה חייב לחבירו שבועה ואמר לו דור לי בחיי ראשך רבי מאיר אומר יכול לחזור בו וחכמים אומרים אין יכול לחזור בו 24a. is stated bwith regard toa case of bdisqualified witnesses and fit judges,i.e., the litigant claims that both the witnesses and the judges are disqualified and proves his claim only with regard to the witnesses. Rabbi Meir holds that bsince the witnesses are disqualified the judges are also disqualified,as the litigant’s entire claim is deemed credible. bThe latter clause,where Rabbi Meir rules that a litigant can disqualify witnesses, is stated bwith regard toa case of bdisqualified judges and fit witnesses,i.e., the litigant proves his claim only with regard to the judges. bSince the judges are disqualified the witnesses were also disqualified. /b, bRava objects to thisinterpretation: bGranted,in the former clause, it is reasonable that bsince the witnesses are disqualified the judges are also disqualified,as, since bthere isthe option of going to banother court,disqualifying these specific judges has no irreversible effect on the outcome of the case. bButin the latter case, how can Rabbi Meir hold that bsince the judges are disqualified, the witnesses are also disqualifiedwithout proof? This disqualification nullifies the entire case, as bthere are no more witnesses. /b,The Gemara answers: bNo,the mishna is not referring to a case where there are no other witnesses. The dispute between Rabbi Meir and the Rabbis is bnecessaryonly in a case bwhere there is another setof witnesses, which the litigant did not disqualify. Since disqualifying this set will not predetermine the outcome, the litigant’s claim that these witnesses are disqualified is accepted.,The Gemara asks: bButif bthere is no other setof witnesses, bwhatis the ihalakha /i? Is it bindeedtrue bthatthe litigant bcannot disqualifythem? If so, bthis isidentical to bRav Dimi’sinterpretation that the mishna is referring to a case where there are two sets of witnesses.,The Gemara answers: bThere isa practical difference bbetween themwith regard to the principle that bsince [ imiggo /i]one of the litigant’s claims is found to be correct, it can be assumed that other claims of his are correct as well. bAsone bSage,Ravin, bholdsthat according to Rabbi Meir, bwe say imiggo /i,i.e., this principle should be followed, bandone bSage,Rav Dimi, bholdsthat bwe do not say imiggo /i,but rather the litigant is required to prove every claim he makes.,§ The Gemara returns to discuss bthematter bitself: Reish Lakish says: Would a holy mouth,i.e., that of Rabbi Meir, bsay thisstrange bstatement,that a litigant can prevent a witness from testifying against him? Rather, emend the text of the mishna and bteach: His witness,in the singular, meaning that a litigant can disqualify only a witness who testifies alone.,The Gemara asks: bIs that so?Was it in character for Reish Lakish to speak of Rabbi Meir with such reverence when disagreeing with his ruling? bBut doesn’t Ulla say:When bone sees Reish Lakishstudying Torah bin the study hallit is bas though he is uprooting mountains and grinding them into each other?Reish Lakish was evidently very sharp in his analyses., bRavina saidin response: What is the difficulty? bBut is it notso that when banyone sees Rabbi Meirstudying Torah bin the study hall,it is bas though he is uprooting the highest of mountains and grinding them into each other?Rabbi Meir was a greater scholar than Reish Lakish, so it was fitting for Reish Lakish to speak of him with reverence.,The Gemara answers: The question: Is that so, was not stated to raise a difficulty; rather, bthisis what he bis saying,i.e., this is what the Gemara was noting: bCome and see how muchthe Sages blove each other.Although Reish Lakish was himself very sharp and a great Torah scholar, he spoke of Rabbi Meir with reverence.,The Gemara cites another example of Torah scholars who spoke of each other with reverence. It is blike thatincident bwhere RabbiYehuda HaNasi bsat and said: It is prohibited to insulate coldfood on Shabbat to keep it cold, as this may lead one to insulate hot food on Shabbat to keep it hot. bRabbi Yishmael, son of Rabbi Yosei, said before him: My fatherruled that it is bpermitted to insulate coldfood on Shabbat. There is no concern that this will lead one to insulate hot food on Shabbat. Rabbi Yehuda HaNasi subsequently bsaid tothose who asked him about this issue: I retract my previous statement; bthe elder,Rabbi Yosei, bhas already issued a rulingon this topic, and I defer to his ruling., bRav Pappa says: Come and see how much they loved each other. As, had Rabbi Yoseistill bbeen alive, he would have been subordinateto band sitting before RabbiYehuda HaNasi as his student, bas Rabbi Yishmael, son of Rabbi Yosei, was his fathers’ replacement,i.e., he was as great a Torah scholar as his forebears, band he was subordinateto band sitting before RabbiYehuda HaNasi as his student. bAnd,nevertheless, Rabbi Yehuda HaNasi bsaid: The elder has already issued a rulingon this topic, and he deferred to Rabbi Yosei’s ruling.,This demonstrates what bRabbi Oshaya says: Whatis the meaning of that bwhich is written: “And I took for myself two staves; the one I called Graciousness, and the other I called Binders”(Zechariah 11:7)? b“Graciousness”; these arethe bTorah scholars in Eretz Yisrael, who are gracious to one another indiscussions of ihalakha /i.They treat each other with honor and love, as demonstrated in the statements of Reish Lakish and Rabbi Yehuda HaNasi. b“Binders [ iḥovelim /i]”; these arethe bTorah scholars in Babylonia, who injure [ ishemeḥabbelim /i] each other indiscussions of ihalakha /i,i.e., they speak harshly to each other when they disagree.,Similarly, it is stated: b“Then he said to me: These are the two anointed ones, that standby the Lord of the whole earth” (Zechariah 4:14), and it is stated: b“And two olive trees by it,one upon the right side of the bowl, and the other upon its left side” (Zechariah 4:3). With regard to the expression b“anointed ones,” Rabbi Yitzḥak says: These arethe bTorah scholars in Eretz Yisrael, who are pleasant to each other indiscussions of ihalakhalike olive oil,which is not bitter. The verse b“and two olive trees by it”should be interpreted as follows: bThese arethe bTorah scholars in Babylonia, who are bitter to each other indiscussions of ihalakhalike an olive. /b,The Gemara interprets another verse in Zechariah: b“Then I lifted my eyes and saw, and behold there came forth two women, and the wind was in their wings, for they had wings like the wings of a stork. And they lifted up the measure between the earth and the heaven. Then I said to the angel that spoke with me: To where do they take the measure? And he said to me: To build her a house in the land of Shinar”(Zechariah 5:9–11). bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: Thismeasure refers to bflattery and arrogance that descended to Babylonia,i.e., Shinar.,The Gemara asks: bAnd did arrogance descend to Babylonia? But doesn’t the Master say: Ten ikav /iof barrogance descended to the world; Eilam took nine and allthe rest of bthe world in its entiretytook bone? /b,The Gemara answers: bYes, it descended to Babylonia, and it made its way to Eilam.The language of the verse bis also precise, as it is written: “To build her a house in the land of Shinar,”which indicates that the original intention was to build a house in Babylonia, but it was not built there. The Gemara comments: bConclude from itthat arrogance did not remain in Babylonia.,The Gemara asks: bBut doesn’t the Master say: A sign of arroganceis bpoverty? And poverty descended to Babylonia,not to Eilam. The Gemara answers: To bwhatkind of bpovertyis this referring? It is bpovertywith regard to bTorah,which was characteristic of Eilam. bAs it is written: “We have a little sister, and she has no breasts”(Song of Songs 8:8), and bRabbi Yoḥa says: Thisrefers to bEilam, whoseinhabitants bmerited to learnTorah bbut did not merit to teachit. They did not produce Torah scholars capable of imparting their wisdom to others.,The Gemara asks: bWhatis the homiletic interpretation of the word bBabylonia? Rabbi Yoḥa says,as a tribute to the Jewish community of Babylonia and its Torah scholars: It means bmixed with Bible, mixed with Mishna,and bmixed with Talmud.Other Sages had a different opinion of the Torah in Babylonia: With regard to the verse: b“He has made me dwell in dark places, as those that have been long dead”(Lamentations 3:6), bRabbi Yirmeya says: This is the Talmud of Babylonia,which is not as clear as the Talmud of Eretz Yisrael., strongMISHNA: /strong If one litigant bsays tothe other: bMy father is trustedto adjudicate bfor me,or: bYour father is trustedto adjudicate bfor me,or: bThree cattle herders,who are not proficient in ihalakha /i, bare trustedto adjudicate bfor me,all of whom are disqualified from serving as judges, bRabbi Meir says:The one who made the offer bcan retract it, and the Rabbis say: He cannot retract it,but must accept their verdict.,Similarly, one who bwas obligatedby Torah law to take ban oath to another,which is done while grasping a sacred object, bandthe latter bsaid to him:Instead of taking an oath, merely bvow to me by the life of your headthat what you claim is true, bRabbi Meir says:The one who made the offer bcan retract it,and demand that the other litigant take an oath, as he is obligated to do by Torah law. bAnd the Rabbis say: He cannot retracthis offer. Once he has agreed to accept a vow, which is of less severity than an oath, he cannot retract his agreement., strongGEMARA: /strong bRav Dimi, son of Rav Naḥman, son of Rav Yosef, says:The case of a litigant who accepts his father or the father of the other litigant as a judge is referring to bwherethe litigant bacceptedthis relative bupon himself as oneof the judges in a court of three, where the other two judges are fit. It is not referring to where he accepted him as the sole judge., bRav Yehuda saysthat bShmuel says:The bdisputebetween Rabbi Meir and the Rabbis is bwith regard toa case where the claimant had said to the defendant: The money I claim you owe me is bforgiven youif my father or your father rules as judge to that effect, and the claimant subsequently wishes to retract his offer. bBut ina case where it is the defendant who said: bI will give youwhat you claim if that is the ruling of this judge, beveryone agreesthat bhe can retracthis offer. bAnd Rabbi Yoḥa says:The bdisputeis bwith regard toa case where the defendant said: bI will give youwhat you claim if that is the ruling of this judge., bA dilemma was raised beforethe Sages with regard to the opinion of Rabbi Yoḥa: Is the bdisputeonly bwith regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer? bOr perhapsRabbi Yoḥa maintains that the bdispute is both with regard to thiscase band with regard to thatcase?,The Gemara suggests: bComeand bheara resolution from that bwhich Rava says:The bdispute is with regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer., bGranted,this makes sense bif you saythat according to Rabbi Yoḥa too, the bdisputeis bwith regard toa case where the defendant says: bI will give you, but ina case where the claimant says: The money I claim you owe me is bforgiven you, everyone agreesthat bhe cannot retracthis offer; this means that bRava is statingthe ihalakha bin accordance withthe opinion of bRabbi Yoḥa. But if you saythat according to Rabbi Yoḥa the bdispute is both with regard to thiscase band with regard to thatcase, then bin accordance with whoseopinion bis Rava statingthe ihalakha /i? His statement is in accordance with neither Shmuel’s opinion nor Rabbi Yoḥa’s opinion.,The Gemara rejects this: Perhaps bRava is stating his own explanationof the dispute., bRav Aḥa bar Taḥlifa raised an objection tothe opinion of bRavafrom the latter clause in the mishna: With regard to one who bwas obligatedby Torah law to take ban oath to another, andthe latter bsaid to him: Vow to me by the life of your headthat what you claim is true, bRabbi Meir says:The one who made the offer bcan retract it; and the Rabbis say: He cannot retracthis offer.
33. Eusebius of Caesarea, Ecclesiastical History, 5.1.45-5.1.49 (3rd cent. CE - 4th cent. CE)

5.1.45. But the intervening time was not wasted nor fruitless to them; for by their patience the measureless compassion of Christ was manifested. For through their continued life the dead were made alive, and the witnesses showed favor to those who had failed to witness. And the virgin mother had much joy in receiving alive those whom she had brought forth as dead. 5.1.46. For through their influence many who had denied were restored, and re-begotten, and rekindled with life, and learned to confess. And being made alive and strengthened, they went to the judgment seat to be again interrogated by the governor; God, who desires not the death of the sinner, but mercifully invites to repentance, treating them with kindness. 5.1.47. For Caesar commanded that they should be put to death, but that any who might deny should be set free. Therefore, at the beginning of the public festival which took place there, and which was attended by crowds of men from all nations, the governor brought the blessed ones to the judgment seat, to make of them a show and spectacle for the multitude. Wherefore also he examined them again, and beheaded those who appeared to possess Roman citizenship, but he sent the others to the wild beasts. 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. 5.1.49. But all the others were added to the Church. While these were being examined, a certain Alexander, a Phrygian by birth, and physician by profession, who had resided in Gaul for many years, and was well known to all on account of his love to God and boldness of speech (for he was not without a share of apostolic grace), standing before the judgment seat, and by signs encouraging them to confess, appeared to those standing by as if in travail.
34. Origen, Commentary On John, 13.33 (3rd cent. CE - 3rd cent. CE)

35. Augustine, In Evangelium Joannis Tractatus Cxxiv, 6.2 (4th cent. CE - 5th cent. CE)

36. Basil of Caesarea, Homiliae In Hexaemeron, 8.2 (4th cent. CE - 4th cent. CE)

37. Epiphanius, Panarion, 30.13.6, 30.14.3 (4th cent. CE - 5th cent. CE)

38. Gregory of Nazianzus, Orations, 41.11 (4th cent. CE - 4th cent. CE)

39. Anon., 4 Baruch, 3.8, 3.14

3.8. And Jeremiah said: Behold, Lord, now we know that you are delivering the city into the hands of its enemies, and they will take the people away to Babylon. What do you want me to do with the holy vessels of the temple service? 3.14. And the Lord said to Jeremiah: Send him to the vineyard of Agrippa, and I will hide him in the shadow of the mountain until I cause the people to return to the city.
40. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 21.2-21.3



Subjects of this text:

subject book bibliographic info
abiathar Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
adam, humanity and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 178
adam Estes, The Tree of Life (2020) 227; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
agents of revelation Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
ages of the world Allison, 4 Baruch (2018) 190
angel Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 198, 217
aphrahat Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
apocalyptic genre, paradise in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
apocalyptic language Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 177
arians, quodvultdeus on 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) 345
ascension Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
authorial practices and purposes, historical plausibility Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170
authorial practices and purposes, history of interpretation Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 177, 178
authorial practices and purposes, recurrence of patterns Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 103, 170
authorial practices and purposes, thematic coherence Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 103
baptism(al) Karfíková, Grace and the Will According to Augustine (2012) 140, 142
baptism, among arians 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) 345
basil of caesarea, on detachment Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300
basil of caesarea, quod rebus mundanis adhaerendum non sit Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300
blindness, in kontakia Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 172
body, of christ Estes, The Tree of Life (2020) 227
carpus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
carthage, arian capture and occupation 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) 345
charity 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) 431
cherubim, on way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175, 178
christ, acts of Estes, The Tree of Life (2020) 227
christ, as wisdom Estes, The Tree of Life (2020) 227
christians Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
christology Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
church, ministry of scripture Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
church, nature of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170
church, role of in redemptive history Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170
church Karfíková, Grace and the Will According to Augustine (2012) 140, 142; Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
clemency, roman discourse of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
clement of alexandria Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 363
clothing, change of, reflecting change in status Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 22
commentary on exodus (ephrem) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
contagion (of sin), contagious Karfíková, Grace and the Will According to Augustine (2012) 140
convert Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
covenant, covenantal Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
creation, restoration of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
cross Estes, The Tree of Life (2020) 227; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
crucifixion Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
cyprian of carthage Karfíková, Grace and the Will According to Augustine (2012) 142
david, as prophet Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
david, his sin Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
david Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
death Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
destruction of\n, jerusalem/jerusalem temple Crabb, Luke/Acts and the End of History (2020) 328
devil Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
didache Roukema, Jesus, Gnosis and Dogma (2010) 96
divine plan/βουλή Crabb, Luke/Acts and the End of History (2020) 328
donatists Karfíková, Grace and the Will According to Augustine (2012) 140, 142
ecclesiology, ecclesiological Karfíková, Grace and the Will According to Augustine (2012) 142
eden Estes, The Tree of Life (2020) 227
elijah Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
emmaus pericope, allusions to genesis Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 87, 88, 103, 171
emmaus pericope Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 87, 88, 175
enoch Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
ephrem the syrian, commentary on exodus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
ephrem the syrian, syriac exegesis of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
eschatology deJauregui, Orphism and Christianity in Late Antiquity (2010), 367
ethiopian official Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171, 179
eve, way and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 103
exempla, in facundus 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) 431
experience Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
expulsion narrative, allusions to Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170, 171, 175
expulsion narrative Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98
facundus of hermiane, pro defensio trium capitulorum 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) 431
facundus of hermiane, use of exempla 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) 431
faith, faithfulness Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
forgiveness Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
god, economic work Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
god Estes, The Tree of Life (2020) 227
good thief Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
grammatical intransitivity Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
gregory of nyssa, first homily on the martyrs of sebaste Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300
guilt) Karfíková, Grace and the Will According to Augustine (2012) 140
hell, in kontakia Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 172
heresies 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) 431
holy men, repentant sinners as Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
holy spirit, churchs possession of Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, divinity of Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
holy spirit, lukan conception Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
holy spirit, paradise and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
homilies, as modes of knowing, preacher/congregant dynamic Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300
homilies, as modes of knowing Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 300
hope Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
humanity, immortality Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 175
humanity, nature Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
humanity, outside paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170, 171
identity Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 363
identity construction, along violent jew/merciful christian binary Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
imperialism roman, x Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
irenaeus, as author Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170
irenaeus, polemical milieu of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 171
jerusalem, heavenly Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 178
jesus, church and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 178
jesus, entry into paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 87, 88, 103, 171, 178
jesus, ministry of scripture Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 87, 171
jesus, promise of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 87, 88, 98, 103, 118, 171
jesus, redeemer Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
jesus, resurrection of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 88, 118
jesus Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
jesus christ Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
jew/s Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 363
judgement, final Crabb, Luke/Acts and the End of History (2020) 328
judgement Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
kingdom Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
knowledge and wisdom Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
kontakia, and christ, crucifixion of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 172
last supper Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
law Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
law and prophets Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
leper Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 198
letter of the martyrs of lyons and viennes Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 168, 169
life Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
love, caritas/charity 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) 431
love Karfíková, Grace and the Will According to Augustine (2012) 142
lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175, 177, 178, 179
luke, as author Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98, 170, 171, 175
luke, gospel of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
maccabean, maccabees Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
magi Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1362
marcionite thinking, on divine judgment Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
marcus, joel Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
marcus aurelius Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
mark, empty grave Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723, 724
mark, revision of sources Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723
mark, translation to divine realm Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723, 724
mark Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723, 724
markan gospel Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
martyrs, martyrdom, sanctification of the name Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
martyrs Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
matthean gospel Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
matthew Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 216
messiah, resurrection Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723
messiah Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
messianic woes Crabb, Luke/Acts and the End of History (2020) 328
metaphor Estes, The Tree of Life (2020) 227
moses Estes, The Tree of Life (2020) 227
name Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1362
nathan Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
nazareth Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 216
of jesus Crabb, Luke/Acts and the End of History (2020) 328
old testament Estes, The Tree of Life (2020) 227
paradise, as destination of saints Estes, The Tree of Life (2020) 227
paradise, church and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 169, 170, 171, 175, 177
paradise, delights of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98
paradise, eschatological reality Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, greek translation of eden Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 103
paradise, heaven and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
paradise, humanitys reentry Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 170
paradise, in lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 103, 177, 178
paradise, in new testament Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 87
paradise, kingdom and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
paradise, location of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 177
paradise, nature of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118, 170
paradise, nourishment in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
paradise, post-mortem destination Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 118
paradise, trees in Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
paradise Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
parallelism/repetition Allison, 4 Baruch (2018) 190
passion, the Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
passion narrative Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
paul, and thecla Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 22
penner, todd Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
persecution of the way, transformation on the way Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
philip Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
pilate Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
pionius Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
plato / (neo-)platonism deJauregui, Orphism and Christianity in Late Antiquity (2010), 367
pneumatology, lukan Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 576
prayer, of forgiveness for enemies' Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
prayer Allison, 4 Baruch (2018) 190; Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
prophecy Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 216
quodvultdeus, de tempore barbarico 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) 345
quodvultdeus 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) 345
rabbinic exegesis, syriac christian exegesis and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
recapitulation Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171, 177
reciprocity, for good actions Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 22
redaction criticism Crabb, Luke/Acts and the End of History (2020) 328
redemption Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
reimarus, samuel Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
reincarnation deJauregui, Orphism and Christianity in Late Antiquity (2010), 367
repentance Crabb, Luke/Acts and the End of History (2020) 328; 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) 345; Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
resh lakish Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
resurrection, entrants of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118
resurrection, of jesus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 216
resurrection, proof of Bickerman and Tropper, Studies in Jewish and Christian History (2007) 724
resurrection, vs. translation Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723, 724
resurrection Bickerman and Tropper, Studies in Jewish and Christian History (2007) 724; Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 118; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200; deJauregui, Orphism and Christianity in Late Antiquity (2010), 367
righteous man Estes, The Tree of Life (2020) 227
river Estes, The Tree of Life (2020) 227
robbers, repentant, motif of Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 121
roman emperor, x Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
roman empire virtue of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
roman imperial discourse Matthews, Perfect Martyr: The Stoning of Stephen and the Construction of Christian Identity (2010) 120
sacramenta, sacraments, sacramental, sacramentology Karfíková, Grace and the Will According to Augustine (2012) 140
saints Estes, The Tree of Life (2020) 227
salvation Karfíková, Grace and the Will According to Augustine (2012) 140
saturus Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
scholia Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 216
seal Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1362
shenoute Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1362
sin, peccatum, the sin of schism Karfíková, Grace and the Will According to Augustine (2012) 140
sin Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1362
sinner Zawanowska and Wilk, The Character of David in Judaism, Christianity and Islam: Warrior, Poet, Prophet and King (2022) 464
soul Estes, The Tree of Life (2020) 227
stephen Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 142
suffering Crabb, Luke/Acts and the End of History (2020) 328
sun, personified Allison, 4 Baruch (2018) 190
sword, flaming Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175, 178
syriac exegesis, in fourth century Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
syriac exegesis, jewish tradition and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
syriac exegesis, of aphrahat Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
syriac exegesis, of ephrem the syrian Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
syriac exegesis Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 706
table Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 87, 88
telete deJauregui, Orphism and Christianity in Late Antiquity (2010), 367
temple Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 217
temple in jerusalem, keys of Allison, 4 Baruch (2018) 190
tertullian Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
thecla, and paul Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 22
thecla, and the governor Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 22
theodore of mopsuestia 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) 431
theologia gloriae/theologia crucis Crabb, Luke/Acts and the End of History (2020) 328
theōsis Langworthy, Gregory of Nazianzus’ Soteriological Pneumatology (2019) 129
translation to divine realm Bickerman and Tropper, Studies in Jewish and Christian History (2007) 723, 724
tree of knowledge, expulsion and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 178
truth Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 200
tyconius Karfíková, Grace and the Will According to Augustine (2012) 142
vandals, in africa invasion and occupation 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) 345
vindication of the righteous Crabb, Luke/Acts and the End of History (2020) 328
voluntas, will Karfíková, Grace and the Will According to Augustine (2012) 140, 142
water Estes, The Tree of Life (2020) 227
way, apocalyptic reality Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175, 177
way, disciples as Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98
way, faith and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 178
way, israel and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
way, jesus and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 87, 88, 98
way, ministry of scripture and Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171, 179
way, of god (the lord) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 179
way, of paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 103, 175
way, philip on Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 175
way (church as), in irenaean corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 171
way (church as), in letters of the martyrs of lyons and viennes Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 168, 169
way (church as), in lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 103, 178, 179
way (jesus as), allusion to expulsion narrative Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 87, 98, 103
way (jesus as), in expulsion narrative Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98
way (jesus as), in lukan corpus Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 81, 98, 103, 177, 178
way (jesus as), semantics of Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98, 179
way (jesus as), to correlate church and paradise Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 98, 103
way (jesus as), way (ὁδός) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 170, 171, 175, 177, 178, 179
way (jesus as) Graham, The Church as Paradise and the Way Therein: Early Christian Appropriation of Genesis 3:22–24 (2022) 169, 178
wisdom, as christ Estes, The Tree of Life (2020) 227
wisdom Leemans et al, Longing for Perfection in Late Antiquity: Studies on Journeys between Ideal and Reality in Pagan and Christian Literature (2023) 293
zeus deJauregui, Orphism and Christianity in Late Antiquity (2010), 367