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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 10.1


Ἀδελφοί, ἡ μὲν εὐδοκία τῆς ἐμῆς καρδίας καὶ ἡ δέησις πρὸς τὸν θεὸν ὑπὲρ αὐτῶν εἰς σωτηρίαν.Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved.


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

36 results
1. Septuagint, Numbers, 14.9-14.10, 14.19 (th cent. BCE - 2nd cent. BCE)

2. Septuagint, Psalms, 77 (th cent. BCE - 2nd cent. BCE)

3. Septuagint, Tobit, 2.3, 5.9-5.14, 5.17 (th cent. BCE - 2nd cent. BCE)

2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 5.9. So Tobias invited him in; he entered and they greeted each other. 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son? 5.17. But Anna, his mother, began to weep, and said to Tobit, "Why have you sent our child away? Is he not the staff of our hands as he goes in and out before us?
4. Hebrew Bible, Deuteronomy, 30.14 (9th cent. BCE - 3rd cent. BCE)

30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
5. Hebrew Bible, Exodus, 16.10, 24.16, 33.19 (9th cent. BCE - 3rd cent. BCE)

24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’"
6. Hebrew Bible, Genesis, 11.5-11.6 (9th cent. BCE - 3rd cent. BCE)

11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 11.5. And the LORD came down to see the city and the tower, which the children of men builded." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do."
7. Hebrew Bible, Psalms, 115.4, 115.6-115.8 (9th cent. BCE - 3rd cent. BCE)

115.4. עֲ‍צַבֵּיהֶם כֶּסֶף וְזָהָב מַעֲשֵׂה יְדֵי אָדָם׃ 115.6. אָזְנַיִם לָהֶם וְלֹא יִשְׁמָעוּ אַף לָהֶם וְלֹא יְרִיחוּן׃ 115.7. יְדֵיהֶם וְלֹא יְמִישׁוּן רַגְלֵיהֶם וְלֹא יְהַלֵּכוּ לֹא־יֶהְגּוּ בִּגְרוֹנָם׃ 115.8. כְּמוֹהֶם יִהְיוּ עֹשֵׂיהֶם כֹּל אֲשֶׁר־בֹּטֵחַ בָּהֶם׃ 115.4. Their idols are silver and gold, The work of men's hands." 115.6. They have ears, but they hear not; Noses have they, but they smell not;" 115.7. They have hands, but they handle not; Feet have they, but they walk not; Neither speak they with their throat. ." 115.8. They that make them shall be like unto them; Yea, every one that trusteth in them."
8. Hebrew Bible, Isaiah, 6.3, 25.1, 42.6, 42.21, 45.8, 49.7 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 25.1. כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן במי [בְּמוֹ] מַדְמֵנָה׃ 25.1. יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 25.1. O LORD, Thou art my God, I will exalt Thee, I will praise Thy name, For Thou hast done wonderful things; Even counsels of old, in faithfulness and truth." 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious." 45.8. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee."
9. Septuagint, Tobit, 2.3, 5.9-5.14, 5.17 (4th cent. BCE - 2nd cent. BCE)

2.3. But he came back and said, "Father, one of our people has been strangled and thrown into the market place. 5.9. So Tobias invited him in; he entered and they greeted each other. 5.10. Then Tobit said to him, "My brother, to what tribe and family do you belong? Tell me. 5.11. But he answered, "Are you looking for a tribe and a family or for a man whom you will pay to go with your son?" And Tobit said to him, "I should like to know, my brother, your people and your name. 5.12. He replied, "I am Azarias the son of the great Aias, one of your relatives. 5.13. Then Tobit said to him, "You are welcome, my brother. Do not be angry with me because I tried to learn your tribe and family. You are a relative of mine, of a good and noble lineage. For I used to know Aias and Jathan, the sons of the great Shemaiah, when we went together to Jerusalem to worship and offered the first-born of our flocks and the tithes of our produce. They did not go astray in the error of our brethren. My brother, you come of good stock. 5.14. But tell me, what wages am I to pay you -- a drachma a day, and expenses for yourself as for my son? 5.17. But Anna, his mother, began to weep, and said to Tobit, "Why have you sent our child away? Is he not the staff of our hands as he goes in and out before us?
10. Septuagint, Ecclesiasticus (Siracides), 2.6, 2.10, 45.23-45.24 (2nd cent. BCE - 2nd cent. BCE)

2.6. Trust in him, and he will help you;make your ways straight, and hope in him. 45.23. Phinehas the son of Eleazar is the third in glory,for he was zealous in the fear of the Lord,and stood fast, when the people turned away,in the ready goodness of his soul,and made atonement for Israel. 45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever.
11. Septuagint, Wisdom of Solomon, 3.10, 13.1, 14.2, 14.9-14.13, 14.31, 15.11, 45.23-45.24 (2nd cent. BCE - 1st cent. BCE)

3.10. But the ungodly will be punished as their reasoning deserves,who disregarded the righteous man and rebelled against the Lord; 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 14.2. For it was desire for gain that planned that vessel,and wisdom was the craftsman who built it; 14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life 14.13. for neither have they existed from the beginning nor will they exist for ever. 14.31. For it is not the power of the things by which men swear,but the just penalty for those who sin,that always pursues the transgression of the unrighteous. 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit.
12. Philo of Alexandria, On The Confusion of Tongues, 144, 13 (1st cent. BCE - 1st cent. CE)

13. For if a man has learnt many dialects, he immediately is looked upon with consideration and respect by those who are also acquainted with them, as being already a friendly person, and contributing no small introduction and means of friendship by reason of his familiarity with words which they too understand; which familiarity very commonly imparts a feeling of security, that one is not likely to suffer any great evil at the hands of such a man. Why, then, did God remove sameness of language from among men as a cause of evils, when it seems it should rather have been established as a most useful thing? V.
13. Philo of Alexandria, On The Decalogue, 8, 64 (1st cent. BCE - 1st cent. CE)

14. Philo of Alexandria, On Drunkenness, 109-110, 108 (1st cent. BCE - 1st cent. CE)

108. But man, who is devoid of any consideration, who is blinded as to his mind, by which alone the living God is comprehensible, does, by means of that mind, never see anything anywhere, but sees all the bodies which are in the world by his own outward senses, which he looks upon as the causes of all things which exist.
15. Philo of Alexandria, On Flight And Finding, 138-139, 179-180, 184, 186, 194, 197, 200, 137 (1st cent. BCE - 1st cent. CE)

137. Those also who have inquired what it is that nourishes the soul, for as Moses says, "They knew not what it was," learnt at last and found that it was the word of God and the divine reason, from which flows all kinds of instinctive and everlasting wisdom. This is the heavenly nourishment which the holy scripture indicates, saying, in the character of the cause of all things, "Behold I rain upon you bread from Heaven;
16. Philo of Alexandria, On The Change of Names, 18 (1st cent. BCE - 1st cent. CE)

18. And when the ruler has appeared, then he in a still greater degree benefits his disciple and beholder, saying, "I am thy God;" for I should say to him, "What is there of all the things which form a part of creation of which thou art not the God?" But his word, which is his interpreter, will teach me that he is not at present speaking of the world, of which he is by all means the creator and the God, but about the souls of men, which he has thought worthy of a different kind of care;
17. Philo of Alexandria, On Dreams, 1.47-1.51 (1st cent. BCE - 1st cent. CE)

1.47. In reference to which fact, also, it appears to me to be that his grandfather also, by name Abraham, so called from his knowledge, would not endure to remain any great length of time in Charran, for it is said in the scriptures that "Abraham was seventy-five years old when he departed from Charran;" although his father Terah, which name being interpreted means, "the investigation of a smell," lived there till the day of is Death. 1.48. Therefore it is expressly stated in the sacred scriptures that "Terah died in Charran," for he was only a reconnoitrer of virtue, not a citizen. And he availed himself of smells, and not of the enjoyments of food, as he was not able as yet to fill himself with wisdom, nor indeed even to get a taste of it, but only to smell it; 1.49. for as it is said that those dogs which are calculated for hunting can by exerting their faculty of smell, find out the lurking places of their game at a great distance, being by nature rendered wonderfully acute as to the outward sense of smell; so in the same manner the lover of instruction tracks out the sweet breeze which is given forth by justice, and by any other virtue, and is eager to watch those qualities from which this most admirable source of delight proceeds, and while he is unable to do so he moves his head all round in a circle, smelling out nothing else, but seeking only for that most sacred scent of excellence and food, for he does not deny that he is eager for knowledge and wisdom. 1.50. Blessed therefore are they to whom it has happened to enjoy the delights of wisdom, and to feast upon its speculations and doctrines, and even of the being cheered by them still to thirst for more, feeling an insatiable and increasing desire for knowledge. 1.51. And those will obtain the second place who are not allured indeed to enjoy the sacred table, but who nevertheless refresh their souls with its odours; for they will be excited by the fragrances of virtue like those languid invalids who, because they are not as yet able to take solid food, nevertheless feed on the smell of such viands as the sons of the physicians prepare as a sort of remedy for their impotency. X.
18. Philo of Alexandria, On The Special Laws, 1.331-1.332 (1st cent. BCE - 1st cent. CE)

1.332. These are they who are symbolically called by the law the sons of a harlot. For as mothers who are harlots do not know who is the real father of their children, and cannot register him accurately, but have many, or I might almost say all men, their lovers and associates, the same is the case with those who are ignorant of the one true God. For, inventing a great number whom they falsely call gods, they are blinded as to the most important of all existing things which they ought to have thoroughly learnt, if not alone, at all events as the first and greatest of all things from their earliest childhood; for what can be a more honourable thing to learn than the knowledge of the true and living God?LXI.
19. Philo of Alexandria, Allegorical Interpretation, 2.86, 3.242 (1st cent. BCE - 1st cent. CE)

20. Philo of Alexandria, Questions On Genesis, 4.8 (1st cent. BCE - 1st cent. CE)

21. Philo of Alexandria, Who Is The Heir, 191 (1st cent. BCE - 1st cent. CE)

191. Again this heavenly food of the soul which Moses calls manna, the word of God divides in equal portions among all who are to use it; taking care of equality in an extraordinary degree. And Moses bears witness to this where he says, "He who had much had not too much, and he who had but little was in no Want;" since they all used that wonderful and most desirable of proportion. On which account it happened to the Israelites to learn that each of them was collecting not more for the men who were related to him than for the reasonings and manners which were akin to him. For as much as was sufficient for each man, that he was allotted in a prudent manner, so as neither to feel any want or any superfluity. XL.
22. Philo of Alexandria, That The Worse Attacks The Better, 116, 54, 115 (1st cent. BCE - 1st cent. CE)

115. Now these energies are especially the food of the soul, which is competent to give suck, as the lawgiver says, "Honey out of the rock, and oil out of the solid Rock," meaning by the solid rock which cannot be cut through, the wisdom of God, which is the nurse and foster-mother and educator of those who desire incorruptible food;
23. New Testament, 1 John, 3.23, 5.13 (1st cent. CE - 1st cent. CE)

3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.
24. New Testament, 1 Corinthians, 4.14-4.21, 10.18 (1st cent. CE - 1st cent. CE)

4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 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. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.18. Now some arepuffed up, as though I were not coming to you. 4.19. But I will cometo you shortly, if the Lord is willing. And I will know, not the wordof those who are puffed up, but the power. 4.20. For the Kingdom ofGod is not in word, but in power. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness? 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar?
25. New Testament, 1 Thessalonians, 1.2-1.3, 2.7, 2.11, 3.10 (1st cent. CE - 1st cent. CE)

1.2. We always give thanks to God for all of you, mentioning you in our prayers 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children 3.10. night and day praying exceedingly that we may see your face, and may perfect that which is lacking in your faith?
26. New Testament, 2 Corinthians, 3.7, 3.13, 5.18, 12.14, 13.7-13.9 (1st cent. CE - 1st cent. CE)

27. New Testament, 2 Timothy, 2.11-2.13 (1st cent. CE - 1st cent. CE)

2.11. This saying is faithful: For if we died with him, We will also live with him. 2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 2.13. If we are faithless, He remains faithful. He can't deny himself.
28. New Testament, Acts, 17.16-17.34 (1st cent. CE - 2nd cent. CE)

17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 17.22. Paul stood in the midst of the Areopagus, and said, "You men of Athens, I perceive that you are very religious in all things. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you. 17.24. The God who made the world and all things in it, he, being Lord of heaven and earth, dwells not in temples made with hands 17.25. neither is he served by men's hands, as though he needed anything, seeing he himself gives to all life and breath, and all things. 17.26. He made from one blood every nation of men to dwell on all the surface of the earth, having determined appointed seasons, and the bounds of their habitation 17.27. that they should seek the Lord, if perhaps they might reach out for him and find him, though he is not far from each one of us. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 17.29. Being then the offspring of God, we ought not to think that the Divine Nature is like gold, or silver, or stone, engraved by art and device of man. 17.30. The times of ignorance therefore God overlooked. But now he commands that all men everywhere should repent 17.31. because he has appointed a day in which he will judge the world in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. 17.32. Now when they heard of the resurrection of the dead, some mocked; but others said, "We want to hear you yet again concerning this. 17.33. Thus Paul went out from among them. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them.
29. New Testament, Apocalypse, 2.14 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality.
30. New Testament, Ephesians, 2.5 (1st cent. CE - 1st cent. CE)

2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved)
31. New Testament, Galatians, 1.13-1.14, 2.2-2.10, 3.27, 6.16 (1st cent. CE - 1st cent. CE)

1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 3.27. For as many of you as werebaptized into Christ have put on Christ. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
32. New Testament, Philippians, 1.3, 1.9, 2.22, 3.5-3.6 (1st cent. CE - 1st cent. CE)

1.3. I thank my God whenever I remember you 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
33. New Testament, Romans, 1.2, 1.8-1.10, 1.18-1.32, 3.2-3.4, 3.9-3.10, 3.20, 3.24, 3.31, 5.1-5.13, 5.20, 6.3, 6.9-6.20, 6.23, 8.1-8.9, 8.28, 8.34, 9.1-9.33, 10.2-10.22, 10.25, 10.27, 10.30, 11.1-11.36, 14.11-14.12, 15.14 (1st cent. CE - 1st cent. CE)

1.2. which he promised before through his prophets in the holy Scriptures 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 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. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 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. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 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. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.12. it was said to her, "The elder will serve the younger. 9.13. Even as it is written, "Jacob I loved, but Esau I hated. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 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: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God. 15.14. I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.
34. New Testament, Titus, 1.4 (1st cent. CE - 1st cent. CE)

1.4. to Titus, my true child according to a common faith: Grace, mercy, and peace from God the Father and the Lord Jesus Christ our Savior.
35. New Testament, Matthew, 5.17 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill.
36. Ps.-Philo, Biblical Antiquities, 10.7, 28.1, 28.3, 48.1 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
(n.,fall of van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
abraham,gods promise to Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
adversus ioudaios writings Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
baptism Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 187, 188, 189, 209
camillus,l. furius van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
christianity,adversus ioudaios writings of Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
christianity,and greek/pagan religion Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
conscience Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 186, 200
corinth Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
covenant and creation,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
demons Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 187, 212
desire (epithumia) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
entrustedness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
exemplum/example van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
father,fatherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 338
furia van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
gens anicia van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
gens furia van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
gentiles (ethnē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
god,representations of,creator Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 182, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 200, 207, 209, 212, 224
god,representations of,father Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 209
god,representations of,judge Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 190, 191, 192, 193, 194, 195, 224
god of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
golden calf Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 187, 191, 192
grief (lupē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
idol-food Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 182, 186, 187, 190, 191, 195, 196, 200
idolatry,action Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 186, 187, 190, 191, 192, 193, 194, 195, 196, 212
idolatry,error Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 188, 212
idols,lifeless Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 197
imitation/imitare van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
israel Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
john Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
judgment (divine) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
laudatio van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
lord jesus christ,jealousy of Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 200, 224
lord jesus christ,judgement by Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 190, 191, 192, 193, 194, 195, 200
lord jesus christ,savior Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 197, 212
lords supper Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 186, 187, 196, 197, 209, 212
maranatha Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1507
meat-eating / feast / meal,sacrifice and/as Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
mediator,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 125
messiah Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
moses Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 187, 188, 189, 193, 194, 196
mother,motherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 338
new testament,and adversus ioudaios Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
new testament,as source Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 125
parents' Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 338
parties,strong and weak Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 182, 191, 192, 195, 196, 212
passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
patrimony van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
paul,and eschatology Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,and passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul,gospel of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
paula van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
pedigree van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
perfection van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
perseverance Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 125
pharisees Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
phinehas Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 193
pistos ho logos (the saying is trustworthy) Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 125
prayer Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
pre-election Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
promises of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
quintilius laetus van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
rebirth Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 999
regeneration Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 999
roman assembly,correspondence Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
romans Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
rome van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
sacrifice,animal,in greek religion v,vi Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
salvation Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
scriptures,jewish,as source of new testament ideas about pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
second coming Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48, 125
sexual immorality Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 192, 193, 194, 195
supersessionism Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
telos of law,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 48
tertullian,christian writer Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
titiana van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72
truth,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
two-ways hypothesis Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
wilderness Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 207
zosimus van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 72