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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 10.2


μαρτυρῶ γὰρ αὐτοῖς ὅτι ζῆλον θεοῦ ἔχουσιν· ἀλλʼ οὐ κατʼ ἐπίγνωσινFor I testify about them that they have a zeal for God, but not according to knowledge.


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

29 results
1. Septuagint, Numbers, 14.10, 14.19 (10th cent. BCE - 2nd cent. BCE)

2. Septuagint, Psalms, 77 (10th cent. BCE - 2nd cent. BCE)

3. 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."
4. Hebrew Bible, Exodus, 24.7-24.8, 33.19 (9th cent. BCE - 3rd cent. BCE)

24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’" 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.’"
5. 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."
6. Hebrew Bible, Hosea, 2.4 (9th cent. BCE - 3rd cent. BCE)

2.4. רִיבוּ בְאִמְּכֶם רִיבוּ כִּי־הִיא לֹא אִשְׁתִּי וְאָנֹכִי לֹא אִישָׁהּ וְתָסֵר זְנוּנֶיהָ מִפָּנֶיה וְנַאֲפוּפֶיהָ מִבֵּין שָׁדֶיהָ׃ 2.4. Plead with your mother, plead; For she is not My wife, neither am I her husband; And let her put away her harlotries from her face, And her adulteries from between her breasts;"
7. Hebrew Bible, Isaiah, 2.8, 2.20 (8th cent. BCE - 5th cent. BCE)

2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made." 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;"
8. Hebrew Bible, 2 Chronicles, 36.16-36.18 (5th cent. BCE - 3rd cent. BCE)

36.16. וַיִּהְיוּ מַלְעִבִים בְּמַלְאֲכֵי הָאֱלֹהִים וּבוֹזִים דְּבָרָיו וּמִתַּעְתְּעִים בִּנְבִאָיו עַד עֲלוֹת חֲמַת־יְהוָה בְּעַמּוֹ עַד־לְאֵין מַרְפֵּא׃ 36.17. וַיַּעַל עֲלֵיהֶם אֶת־מֶלֶךְ כשדיים [כַּשְׂדִּים] וַיַּהֲרֹג בַּחוּרֵיהֶם בַּחֶרֶב בְּבֵית מִקְדָּשָׁם וְלֹא חָמַל עַל־בָּחוּר וּבְתוּלָה זָקֵן וְיָשֵׁשׁ הַכֹּל נָתַן בְּיָדוֹ׃ 36.18. וְכֹל כְּלֵי בֵּית הָאֱלֹהִים הַגְּדֹלִים וְהַקְּטַנִּים וְאֹצְרוֹת בֵּית יְהוָה וְאֹצְרוֹת הַמֶּלֶךְ וְשָׂרָיו הַכֹּל הֵבִיא בָבֶל׃ 36.16. but they mocked the messengers of God, and despised His words, and scoffed at His prophets, until the wrath of the LORD arose against His people, till there was no remedy." 36.17. Therefore He brought upon them the king of the Chaldeans, who slew their young men with the sword in the house of their sanctuary, and had no compassion upon young man or maiden, old man or hoary-headed; He gave them all into his hand." 36.18. And all the vessels of the house of God, great and small, and the treasures of the house of the LORD, and the treasures of the king, and of his princes; all these he brought to Babylon."
9. Hebrew Bible, Daniel, 11.31 (2nd cent. BCE - 2nd cent. BCE)

11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment."
10. Septuagint, Ecclesiasticus (Siracides), 45.23-45.24 (2nd cent. BCE - 2nd cent. BCE)

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, 14.2, 14.11, 45.23-45.24 (2nd cent. BCE - 1st cent. BCE)

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.
12. Philo of Alexandria, On The Confusion of Tongues, 57, 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 Change of Names, 18, 108 (1st cent. BCE - 1st cent. CE)

108. And it suffered this until Phineas, the lover of peace and manifest priest of God, came as a champion of his own accord, being by nature a hater of all that is evil, and filled with an admiration and desire for what is good; and as he took a coadjutor, that is to say, the well sharpened and sharp-edged sword, competent to investigate and examine everything, he could not be deceived, but exerting a vigorous strength, he pierced passion through her womb, that it might not hereafter bring forth any divinely caused evil.
14. Philo of Alexandria, Allegorical Interpretation, 2.86, 3.242 (1st cent. BCE - 1st cent. CE)

15. Philo of Alexandria, That The Worse Attacks The Better, 54 (1st cent. BCE - 1st cent. CE)

54. If, therefore, each of these things, the outward sense and the mind, receive the honour which I have been describing, then it follows of necessity that I, who use them both, must derive advantage from them. But if, carrying your language away a long distance from the mind and from the outward sense, you think your father, that is to say, the world which produced you, and your mother, wisdom, by means of which the universe was completed, worthy of honour, you yourself shall be well treated; for neither does God, who is full of everything, nor sublime and perfect knowledge, want anything. So that he who is inclined to pay proper attention to them, benefits not those who receive his attentions and who are in no need of anything, but himself most exceedingly.
16. 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.
17. New Testament, 1 Corinthians, 1.18-1.24, 13.12 (1st cent. CE - 1st cent. CE)

1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known.
18. New Testament, 1 Timothy, 1.13 (1st cent. CE - 1st cent. CE)

1.13. although I was before a blasphemer, a persecutor, and insolent. However, I obtained mercy, because I did it ignorantly in unbelief.
19. New Testament, 2 Corinthians, 1.13, 3.14-3.16 (1st cent. CE - 1st cent. CE)

20. 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.
21. New Testament, Apocalypse, 2.14, 21.8 (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. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death.
22. New Testament, Ephesians, 1.17, 4.13 (1st cent. CE - 1st cent. CE)

1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ;
23. New Testament, Galatians, 1.13-1.14, 2.2-2.10, 3.15-3.17, 3.29, 5.19 (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. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 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
24. New Testament, Hebrews, 1.1 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways
25. New Testament, Philippians, 1.4-1.11, 2.5, 3.6, 3.9 (1st cent. CE - 1st cent. CE)

1.4. always in every request of mine on behalf of you all making my requests with joy 1.5. for your fellowship in furtherance of the gospel from the first day until now; 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.8. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.10. so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ; 1.11. being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God. 2.5. Have this in your mind, which was also in Christ Jesus 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith;
26. New Testament, Romans, 1.2, 1.18-1.32, 2.1-2.2, 2.5, 2.8, 2.18, 2.20, 2.29, 3.2-3.4, 3.9-3.10, 3.19-3.21, 3.24, 5.1-5.13, 5.20, 6.9-6.20, 7.14-7.25, 9.1-9.33, 10.1, 10.3-10.22, 10.25, 10.27, 10.30, 11.1-11.36 (1st cent. CE - 1st cent. CE)

1.2. which he promised before through his prophets in the holy Scriptures 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. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 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 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 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. 3.2. 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. 3.19. Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. 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. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 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; 6.9. 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. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 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. 10.3. 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.
27. New Testament, John, 10.35 (1st cent. CE - 1st cent. CE)

10.35. If he called them gods, to whom the word of God came (and the Scripture can't be broken)
28. New Testament, Matthew, 5.17, 14.8 (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. 14.8. She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer.
29. Ps.-Philo, Biblical Antiquities, 28.1, 28.3, 48.1 (1st cent. CE - 2nd cent. CE)



Subjects of this text:

subject book bibliographic info
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
abraham Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
adversus ioudaios writings Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148, 149, 150
apostles, teaching of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
baptism Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 187, 188, 189, 209
christianity, adversus ioudaios writings of Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
christianity, and greek/pagan religion Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
church Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
conscience Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239; Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 186, 200
corinth Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
covenant Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
cyril of alexandria, and christ, parallels between Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
cyril of alexandria, on jewish practice Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
cyril of alexandria, paraenetic intentions of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
cyril of alexandria Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
demons Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 187, 212
disobedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
entrustedness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150
faith, christian Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
gabe, verleihung' Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 578
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 182, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 200, 207, 209, 212
god, representations of, father Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 209
god, representations of, judge Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 190, 191, 192, 193, 194, 195
golden calf Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 187, 191, 192
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148, 149, 150
idol-food Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 182, 186, 187, 190, 191, 195, 196, 200
idolatry, action Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 186, 187, 190, 191, 192, 193, 194, 195, 196, 212
idolatry, error Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 188, 212
idols, lifeless Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 197
jews (jewish people), malleable identity of Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
john Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148, 149
law Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
lord jesus christ, jealousy of Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 200
lord jesus christ, judgement by Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 190, 191, 192, 193, 194, 195, 200
lord jesus christ, savior Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 197, 212
lords supper Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 186, 187, 196, 197, 209, 212
maranatha Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1507
martyrium Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 829
meat-eating / feast / meal, sacrifice and/as Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
moses Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 187, 188, 189, 193, 194, 196
new testament, and adversus ioudaios Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
new testament, as source Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 149, 150
orthodoxy Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
parties, strong and weak Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 182, 191, 192, 195, 196, 212
paterius, commentary on the bible, on spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 38
paul, pauline corpus Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
paul Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
pharisees Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
phillip Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
phinehas Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 193
pre-election Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
promise Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
rebirth Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 999
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 149
regeneration Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 999
revelation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
rhetorical devices Keener, First-Second Corinthians (2005) 225
romans Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
sacrifice, animal, in greek religion v, vi Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
salvation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 208
satan Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 150
self-commendation Keener, First-Second Corinthians (2005) 225
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148, 149, 150
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48, 149, 150
sexual immorality Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 192, 193, 194, 195
spiritual senses, pauls letter to the philippians on Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 38
spiritual senses Ayres Champion and Crawford, The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions (2023) 38
telos of law, christ as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 48
tertullian, christian writer Petropoulou, Animal Sacrifice in Ancient Greek Religion, Judaism, and Christianity, 100 BC to AD 200 (2012) 239
theological disputations Azar, Exegeting the Jews: the early reception of the Johannine "Jews" (2016) 195
triadische formel Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 578
wilderness Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 207