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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 10.19


ἀλλὰ λέγω, μὴ Ἰσραὴλ οὐκ ἔγνω; πρῶτος Μωυσῆς λέγειBut 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.


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

16 results
1. Hebrew Bible, Isaiah, 27.9, 60.5, 61.6 (8th cent. BCE - 5th cent. BCE)

27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 60.5. אָז תִּרְאִי וְנָהַרְתְּ וּפָחַד וְרָחַב לְבָבֵךְ כִּי־יֵהָפֵךְ עָלַיִךְ הֲמוֹן יָם חֵיל גּוֹיִם יָבֹאוּ לָךְ׃ 61.6. וְאַתֶּם כֹּהֲנֵי יְהוָה תִּקָּרֵאוּ מְשָׁרְתֵי אֱלֹהֵינוּ יֵאָמֵר לָכֶם חֵיל גּוֹיִם תֹּאכֵלוּ וּבִכְבוֹדָם תִּתְיַמָּרוּ׃ 27.9. Therefore by this shall the iniquity of Jacob be expiated, And this is all the fruit of taking away his sin: When he maketh all the stones of the altar as chalkstones that are beaten in pieces, So that the Asherim and the sun-images shall rise no more." 60.5. Then thou shalt see and be radiant, And thy heart shall throb and be enlarged; Because the abundance of the sea shall be turned unto thee, The wealth of the nations shall come unto thee." 61.6. But ye shall be named the priests of the LORD, Men shall call you the ministers of our God; Ye shall eat the wealth of the nations, And in their splendour shall ye revel."
2. Dead Sea Scrolls, Pesher On Habakkuk, 12.3-12.6 (2nd cent. BCE - 1st cent. CE)

3. Dead Sea Scrolls, War Scroll, 11.9 (2nd cent. BCE - 1st cent. CE)

4. Philo of Alexandria, On The Decalogue, 74, 66 (1st cent. BCE - 1st cent. CE)

5. Josephus Flavius, Jewish Antiquities, 16.171 (1st cent. CE - 1st cent. CE)

16.171. 6. “Caius Norbanus Flaccus, proconsul, to the magistrates of the Sardians, sendeth greeting. Caesar hath written to me, and commanded me not to forbid the Jews, how many soever they be, from assembling together according to the custom of their forefathers, nor from sending their money to Jerusalem. I have therefore written to you, that you may know that both Caesar and I would have you act accordingly.”
6. Josephus Flavius, Against Apion, 2.191, 2.252-2.253 (1st cent. CE - 1st cent. CE)

2.191. All materials, let them be ever so costly, are unworthy to compose an image for him; and all arts are unartful to express the notion we ought to have of him. We can neither see nor think of any thing like him, nor is it agreeable to piety to form a resemblance of him. 2.252. The painters also, and statuaries of Greece, had herein great power, as each of them could contrive a shape [proper for a god]; the one to be formed out of clay, and the other by making a bare picture of such a one; but those workmen that were principally admired, had the use of ivory and of gold as the constant materials for their new statues; 2.253. [whereby it comes to pass that some temples are quite deserted, while others are in great esteem, and adorned with all the rites of all kinds of purification]. Besides this, the first gods, who have long flourished in the honors done them, are now grown old [while those that flourished after them are come in their room as a second rank, that I may speak the most honorably of them that I can]:
7. New Testament, 1 Corinthians, 1.23, 5.1, 7.17-7.24, 8.9, 10.7, 10.14, 10.18, 12.2 (1st cent. CE - 1st cent. CE)

1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.14. Therefore, my beloved, flee fromidolatry. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led.
8. New Testament, 1 Thessalonians, 2.16, 4.5 (1st cent. CE - 1st cent. CE)

2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 4.5. not in the passion of lust, even as the Gentiles who don't know God;
9. New Testament, 2 Corinthians, 3.7, 3.13, 11.22-11.23, 11.26 (1st cent. CE - 1st cent. CE)

10. New Testament, Acts, 17.16-17.34, 18.2, 24.17 (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. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings;
11. New Testament, Colossians, 1.9-1.10, 1.27, 2.5, 2.11 (1st cent. CE - 1st cent. CE)

1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ;
12. New Testament, Ephesians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world.
13. New Testament, Galatians, 1.15-1.16, 2.2-2.3, 2.8-2.10, 2.12, 2.14-2.15, 3.6-3.9, 3.14, 3.28-3.29, 5.19, 6.7, 6.16 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 2.8. (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. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
14. New Testament, Philippians, 2.13, 3.5 (1st cent. CE - 1st cent. CE)

2.13. For it is God who works in you both to will and to work, for his good pleasure. 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;
15. New Testament, Romans, 1.1-1.5, 1.7-1.8, 1.10, 1.17, 2.5, 2.8, 2.13-2.15, 2.17-2.29, 3.9-3.10, 3.29-3.30, 4.5-4.6, 4.17-4.18, 5.3-5.5, 5.9, 6.12-6.13, 8.1-8.9, 8.11-8.13, 8.15, 8.33, 9.1-9.33, 10.1-10.18, 10.20-10.22, 10.25, 10.27, 10.30, 11.1-11.36, 12.3, 14.1, 14.18, 15.9-15.12, 15.16, 15.18, 15.25-15.27, 15.31, 16.3-16.5 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.2. which he promised before through his prophets in the holy Scriptures 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 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. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be. 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. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 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. 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. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.33. Who could bring a charge against God's elect? It is God who justifies. 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. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 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. 10.20. 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. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.18. For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.
16. Tacitus, Histories, 5.5 (1st cent. CE - 2nd cent. CE)

5.5.  Whatever their origin, these rites are maintained by their antiquity: the other customs of the Jews are base and abominable, and owe their persistence to their depravity. For the worst rascals among other peoples, renouncing their ancestral religions, always kept sending tribute and contributions to Jerusalem, thereby increasing the wealth of the Jews; again, the Jews are extremely loyal toward one another, and always ready to show compassion, but toward every other people they feel only hate and enmity. They sit apart at meals, and they sleep apart, and although as a race, they are prone to lust, they abstain from intercourse with foreign women; yet among themselves nothing is unlawful. They adopted circumcision to distinguish themselves from other peoples by this difference. Those who are converted to their ways follow the same practice, and the earliest lesson they receive is to despise the gods, to disown their country, and to regard their parents, children, and brothers as of little account. However, they take thought to increase their numbers; for they regard it as a crime to kill any late-born child, and they believe that the souls of those who are killed in battle or by the executioner are immortal: hence comes their passion for begetting children, and their scorn of death. They bury the body rather than burn it, thus following the Egyptians' custom; they likewise bestow the same care on the dead, and hold the same belief about the world below; but their ideas of heavenly things are quite the opposite. The Egyptians worship many animals and monstrous images; the Jews conceive of one god only, and that with the mind alone: they regard as impious those who make from perishable materials representations of gods in man's image; that supreme and eternal being is to them incapable of representation and without end. Therefore they set up no statues in their cities, still less in their temples; this flattery is not paid their kings, nor this honour given to the Caesars. But since their priests used to chant to the accompaniment of pipes and cymbals and to wear garlands of ivy, and because a golden vine was found in their temple, some have thought that they were devotees of Father Liber, the conqueror of the East, in spite of the incongruity of their customs. For Liber established festive rites of a joyous nature, while the ways of the Jews are preposterous and mean.


Subjects of this text:

subject book bibliographic info
abraham Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
adversus ioudaios writings Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
agōn,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
ambrosiaster Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
apostle paul Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
artapanus Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
augustine Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
baptism Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 209
bultmann,rudolf Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
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
circumcision Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175, 177
collection,pauls Keener(2005), First-Second Corinthians, 138
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. 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', 49
demons Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 198, 211, 228
desire (epithumia) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
dialogue,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
diaspora Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175, 177
diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
epictetus,use of dialogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
ethnos/ethne,as gentiles Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
ethnos/ethne,in paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
ezekiel,tragedian,hebraios,use of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
ezekiel,tragedian Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
gentiles,and paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
gentiles Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
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. 179, 182, 196, 197, 198, 199, 200, 209, 211
god,representations of,father Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 179, 209
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. 198
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
greeks/hellenes,and jews Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
grief (lupē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
hebraios,ethnic label Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
idol-food Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 179, 182, 196, 199, 200, 211
idolatry,action Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 196
idols,lifeless Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 197, 198, 199, 228
idols,manmade Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 228
imago dei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
imperative,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
interior homo,inner man Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
israel Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
jesus christ Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
jews/judeans/ioudaioi,and non-jews in paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186
jews Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
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
lord jesus christ,jealousy of Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 198, 199, 200, 211
lord jesus christ,judgement by Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 200, 211
lord jesus christ,presence among the church Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 211
lord jesus christ,savior Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 197, 199
lords supper Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 196, 197, 198, 199, 209, 211
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
marcellinus Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
meat-eating / feast / meal,sacrifice and/as Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
messiah Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
moses,hebraios,use of Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 175
moses Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 196, 228
mē genoito Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
new creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
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
parties,strong and weak Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 179, 182, 196
passions (pathē) Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
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,biography of Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 31
paul,gospel of Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
paul Gruen (2020), Ethnicity in the Ancient World - Did it matter, 186; 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
pelagius xxvi Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
pharisees Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
physical description,use of diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
prayer Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
promises of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
reconciliation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
rhetoric,questions' Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 112
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
sabbatum,sabbath Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 533
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
second coming Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 87
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', 49
tertullian,christian writer Petropoulou (2012), Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200, 239
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. 211