Tiresias: The Ancient Mediterranean Religions Source Database

8253

New Testament, Romans, 11.18
εἰ δὲ κατακαυχᾶσαι, οὐ σὺ τὴν ῥίζαν βαστάζεις ἀλλὰ ἡ ῥίζα σέ. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you.

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

40 results
1. Hebrew Bible, Deuteronomy, 32.21, 32.42-32.43 (9th cent. BCE - 3rd cent. BCE) 32.21. הֵם קִנְאוּנִי בְלֹא־אֵל כִּעֲסוּנִי בְּהַבְלֵיהֶם וַאֲנִי אַקְנִיאֵם בְּלֹא־עָם בְּגוֹי נָבָל אַכְעִיסֵם׃ 32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 32.43. הַרְנִינוּ גוֹיִם עַמּוֹ כִּי דַם־עֲבָדָיו יִקּוֹם וְנָקָם יָשִׁיב לְצָרָיו וְכִפֶּר אַדְמָתוֹ עַמּוֹ׃ 32.21. They have roused Me to jealousy with a no-god; They have provoked Me with their vanities; And I will rouse them to jealousy with a no-people; I will provoke them with a vile nation." 32.42. I will make Mine arrows drunk with blood, And My sword shall devour flesh; With the blood of the slain and the captives, From the long-haired heads of the enemy.’" 32.43. Sing aloud, O ye nations, of His people; For He doth avenge the blood of His servants, And doth render vengeance to His adversaries, And doth make expiation for the land of His people."
2. Hebrew Bible, Exodus, 34.29-34.35 (9th cent. BCE - 3rd cent. BCE) 34.29. וַיְהִי בְּרֶדֶת מֹשֶׁה מֵהַר סִינַי וּשְׁנֵי לֻחֹת הָעֵדֻת בְּיַד־מֹשֶׁה בְּרִדְתּוֹ מִן־הָהָר וּמֹשֶׁה לֹא־יָדַע כִּי קָרַן עוֹר פָּנָיו בְּדַבְּרוֹ אִתּוֹ׃ 34.31. וַיִּקְרָא אֲלֵהֶם מֹשֶׁה וַיָּשֻׁבוּ אֵלָיו אַהֲרֹן וְכָל־הַנְּשִׂאִים בָּעֵדָה וַיְדַבֵּר מֹשֶׁה אֲלֵהֶם׃ 34.32. וְאַחֲרֵי־כֵן נִגְּשׁוּ כָּל־בְּנֵי יִשְׂרָאֵל וַיְצַוֵּם אֵת כָּל־אֲשֶׁר דִּבֶּר יְהוָה אִתּוֹ בְּהַר סִינָי׃ 34.33. וַיְכַל מֹשֶׁה מִדַּבֵּר אִתָּם וַיִּתֵּן עַל־פָּנָיו מַסְוֶה׃ 34.34. וּבְבֹא מֹשֶׁה לִפְנֵי יְהוָה לְדַבֵּר אִתּוֹ יָסִיר אֶת־הַמַּסְוֶה עַד־צֵאתוֹ וְיָצָא וְדִבֶּר אֶל־בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יְצֻוֶּה׃ 34.35. וְרָאוּ בְנֵי־יִשְׂרָאֵל אֶת־פְּנֵי מֹשֶׁה כִּי קָרַן עוֹר פְּנֵי מֹשֶׁה וְהֵשִׁיב מֹשֶׁה אֶת־הַמַּסְוֶה עַל־פָּנָיו עַד־בֹּאוֹ לְדַבֵּר אִתּוֹ׃ 34.29. And it came to pass, when Moses came down from mount Sinai with the two tables of the testimony in Moses’hand, when he came down from the mount, that Moses knew not that the skin of his face sent forth abeams while He talked with him." 34.30. And when Aaron and all the children of Israel saw Moses, behold, the skin of his face sent forth beams; and they were afraid to come nigh him." 34.31. And Moses called unto them; and Aaron and all the rulers of the congregation returned unto him; and Moses spoke to them." 34.32. And afterward all the children of Israel came nigh, and he gave them in commandment all that the LORD had spoken with him in mount Sinai." 34.33. And when Moses had done speaking with them, he put a veil on his face." 34.34. But when Moses went in before the LORD that He might speak with him, he took the veil off, until he came out; and he came out; and spoke unto the children of Israel that which he was commanded." 34.35. And the children of Israel saw the face of Moses, that the skin of Moses’face sent forth beams; and Moses put the veil back upon his face, until he went in to speak with Him."
3. Hebrew Bible, Genesis, 12.3, 12.7, 15.6, 49.10 (9th cent. BCE - 3rd cent. BCE) 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 15.6. And he believed in the LORD; and He counted it to him for righteousness." 49.10. The sceptre shall not depart from Judah, Nor the ruler’s staff from between his feet, As long as men come to Shiloh; And unto him shall the obedience of the peoples be."
4. Hebrew Bible, Leviticus, 19.19 (9th cent. BCE - 3rd cent. BCE) 19.19. אֶת־חֻקֹּתַי תִּשְׁמֹרוּ בְּהֶמְתְּךָ לֹא־תַרְבִּיעַ כִּלְאַיִם שָׂדְךָ לֹא־תִזְרַע כִּלְאָיִם וּבֶגֶד כִּלְאַיִם שַׁעַטְנֵז לֹא יַעֲלֶה עָלֶיךָ׃ 19.19. Ye shall keep My statutes. Thou shalt not let thy cattle gender with a diverse kind; thou shalt not sow thy field with two kinds of seed; neither shall there come upon thee a garment of two kinds of stuff mingled together."
5. Hebrew Bible, Isaiah, 27.9, 59.20 (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׃ 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." 59.20. And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD."
6. Hebrew Bible, Ezekiel, 4, 37 (6th cent. BCE - 5th cent. BCE)
7. Aristotle, Athenian Constitution, 60.1-60.3 (4th cent. BCE - 4th cent. BCE)
8. Cicero, Tusculan Disputations, 4.6.11-4.6.13 (2nd cent. BCE - 1st cent. BCE)
9. Livy, History, 1.19.4 (1st cent. BCE - 1st cent. BCE)
10. Epictetus, Discourses, 4.7 (1st cent. CE - 2nd cent. CE)
11. Mishnah, Pesahim, 4.8 (1st cent. CE - 3rd cent. CE) 4.8. Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest."
12. Mishnah, Sanhedrin, 10.1 (1st cent. CE - 3rd cent. CE) 10.1. All Israel have a portion in the world to come, for it says, “Your people, all of them righteous, shall possess the land for ever; They are the shoot that I planted, my handiwork in which I glory” (Isaiah 60:2. And these are the ones who have no portion in the world to come: He who maintains that resurrection is not a biblical doctrine, that the torah was not divinely revealed, and an epikoros. Rabbi Akiva says: “Even one who reads non-canonical books and one who whispers [a charm] over a wound and says, “I will not bring upon you any of the diseases whichbrought upon the Egyptians: for I the lord am you healer” (Exodus 15:26). Abba Shaul says: “Also one who pronounces the divine name as it is spelled.”"
13. New Testament, 1 Corinthians, 2.7, 3.6-3.8, 4.5, 4.7, 5.1-5.5, 7.17-7.24, 8.9, 10.7, 10.14, 14.25, 16.1-16.5 (1st cent. CE - 1st cent. CE) 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 3.6. I planted. Apollos watered. But Godgave the increase. 3.7. So then neither he who plants is anything, norhe who waters, but God who gives the increase. 3.8. Now he who plantsand he who waters are the same, but each will receive his own rewardaccording to his own labor. 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 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. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 5.3. For I most assuredly, as being absent in body butpresent in spirit, have already, as though I were present, judged himwho has done this thing. 5.4. In the name of our Lord Jesus Christ,you being gathered together, and my spirit, with the power of our LordJesus Christ 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 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. 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. 16.5. But I will come to you when I have passed throughMacedonia, for I am passing through Macedonia.
14. New Testament, 1 Timothy, 4.1-4.3 (1st cent. CE - 1st cent. CE) 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth.
15. New Testament, 2 Peter, 2.1-2.22 (1st cent. CE - 1st cent. CE) 2.1. But there also arose false prophets among the people, as among you also there will be false teachers, who will secretly bring in destructive heresies, denying even the Master who bought them, bringing on themselves swift destruction. 2.2. Many will follow their destructive ways, and as a result, the way of the truth will be maligned. 2.3. In covetousness they will exploit you with deceptive words: whose sentence now from of old doesn't linger, and their destruction will not slumber. 2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 2.5. and didn't spare the ancient world, but preserved Noah with seven others, a preacher of righteousness, when he brought a flood on the world of the ungodly; 2.9. the Lord knows how to deliver the godly out of temptation and to keep the unrighteous under punishment for the day of judgment; 2.10. but chiefly those who walk after the flesh in the lust of defilement, and despise authority. Daring, self-willed, they are not afraid to speak evil of dignitaries; 2.13. receiving the wages of unrighteousness; people who count it pleasure to revel in the day-time, spots and blemishes, reveling in their deceit while they feast with you; 2.15. forsaking the right way, they went astray, having followed the way of Balaam the son of Beor, who loved the wages of wrong-doing; 2.17. These are wells without water, clouds driven by a storm; for whom the blackness of darkness has been reserved forever. 2.18. For, uttering great swelling words of emptiness, they entice in the lusts of the flesh, by licentiousness, those who are indeed escaping from those who live in error; 2.19. promising them liberty, while they themselves are bondservants of corruption; for by whom a man is overcome, by the same is he also brought into bondage. 2.20. For if, after they have escaped the defilement of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein and overcome, the last state has become worse with them than the first. 2.21. For it would be better for them not to have known the way of righteousness, than, after knowing it, to turn back from the holy commandment delivered to them. 2.22. But it has happened to them according to the true proverb, "The dog turns to his own vomit again," and "the sow that had washed to wallowing in the mire.
16. New Testament, 2 Corinthians, 3.7-3.18, 5.11, 7.1, 8.13-8.15, 9.2-9.6, 9.8-9.15 (1st cent. CE - 1st cent. CE)
17. New Testament, 2 Timothy, 1.8, 2.3, 2.11 (1st cent. CE - 1st cent. CE) 1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.11. This saying is faithful: For if we died with him, We will also live with him.
18. New Testament, Acts, 2.41, 2.46-2.47, 4.4, 13.48, 21.20 (1st cent. CE - 2nd cent. CE) 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 2.47. praising God, and having favor with all the people. The Lord added to the assembly day by day those who were being saved. 4.4. But many of those who heard the word believed, and the number of the men came to be about five thousand. 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law.
19. New Testament, Jude, 24 (1st cent. CE - 1st cent. CE)
20. New Testament, Colossians, 1.22, 2.7 (1st cent. CE - 1st cent. CE) 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 2.7. rooted and built up in him, and established in the faith, even as you were taught, abounding in it in thanksgiving.
21. New Testament, Ephesians, 2.1-2.3, 2.8-2.9, 2.11-2.22 (1st cent. CE - 1st cent. CE) 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 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. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
22. New Testament, Galatians, 1.7, 1.15-1.18, 2.1-2.10, 2.16, 2.19-2.21, 3.6-3.9, 3.15-3.16, 3.28, 4.21-4.31, 5.6, 5.19, 6.8, 6.16 (1st cent. CE - 1st cent. CE) 1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 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 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 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. 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 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. 3.15. 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. 3.28. 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. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
23. New Testament, Philippians, 2.12-2.13, 3.10, 3.21 (1st cent. CE - 1st cent. CE) 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
24. New Testament, Romans, 2.3-2.11, 2.29, 3.9-3.10, 4.1, 6.2-6.6, 6.8, 6.11, 8.11-8.13, 8.17, 8.29-8.30, 9.1-9.33, 10.1-10.21, 11.1-11.17, 11.19-11.36, 14.1, 14.18, 15.8-15.10, 15.16-15.19, 15.21-15.22, 15.24-15.32 (1st cent. CE - 1st cent. CE) 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 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; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 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. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 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. 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 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. 10.19. 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; 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 14.1. 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. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 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. 15.16. 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. 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 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 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.21. But, as it is written, "They will see, to whom no news of him came. They who haven't heard will understand. 15.22. Therefore also I was hindered these many times from coming to you 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 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. 15.28. When therefore I have accomplished this, and have sealed to them this fruit, I will go on by way of you to Spain. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 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; 15.32. that I may come to you in joy through the will of God, and together with you, find rest.
25. New Testament, John, 6.63-6.66, 8.44, 15.16 (1st cent. CE - 1st cent. CE) 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.66. At this, many of his disciples went back, and walked no more with him. 8.44. You are of your Father, the devil, and you want to do the desires of your father. He was a murderer from the beginning, and doesn't stand in the truth, because there is no truth in him. When he speaks a lie, he speaks on his own; for he is a liar, and the father of it. 15.16. You didn't choose me, but I chose you, and appointed you, that you should go and bear fruit, and that your fruit should remain; that whatever you will ask of the Father in my name, he may give it to you.
26. New Testament, Luke, 20.9-20.19 (1st cent. CE - 1st cent. CE) 20.9. He began to tell the people this parable. "A man planted a vineyard, and rented it out to some farmers, and went into another country for a long time. 20.10. At the proper season, he sent a servant to the farmers to collect his share of the fruit of the vineyard. But the farmers beat him, and sent him away empty. 20.11. He sent yet another servant, and they also beat him, and treated him shamefully, and sent him away empty. 20.12. He sent yet a third, and they also wounded him, and threw him out. 20.13. The lord of the vineyard said, 'What shall I do? I will send my beloved son. It may be that seeing him, they will respect him.' 20.14. But when the farmers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let's kill him, that the inheritance may be ours.' 20.15. They threw him out of the vineyard, and killed him. What therefore will the lord of the vineyard do to them? 20.16. He will come and destroy these farmers, and will give the vineyard to others."When they heard it, they said, "May it never be! 20.17. But he looked at them, and said, "Then what is this that is written, 'The stone which the builders rejected, The same was made the chief cornerstone?' 20.18. Everyone who falls on that stone will be broken to pieces, But it will crush whomever it falls on to dust. 20.19. The chief priests and the scribes sought to lay hands on Him that very hour, but they feared the people -- for they knew He had spoken this parable against them.
27. New Testament, Matthew, 7.16-7.19, 9.16-9.17 (1st cent. CE - 1st cent. CE) 7.16. By their fruits you will know them. Do you gather grapes from thorns, or figs from thistles? 7.17. Even so, every good tree produces good fruit; but the corrupt tree produces evil fruit. 7.18. A good tree can't produce evil fruit, neither can a corrupt tree produce good fruit. 7.19. Every tree that doesn't grow good fruit is cut down, and thrown into the fire. 9.16. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. 9.17. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.
28. Quintilian, Institutes of Oratory, 8.6 (1st cent. CE - 1st cent. CE)
29. Quintilian, Institutio Oratoria, 8.6 (1st cent. CE - 1st cent. CE)
30. Hippolytus, Refutation of All Heresies, 5.6 (2nd cent. CE - 3rd cent. CE)
31. Irenaeus, Refutation of All Heresies, 1.7.5, 1.30.15, 5.7.1, 5.10.1-5.10.2, 5.12.1-5.12.2 (2nd cent. CE - 3rd cent. CE)
32. Palestinian Talmud, Kilayim, None (2nd cent. CE - 5th cent. CE)
33. Babylonian Talmud, Pesahim, None (3rd cent. CE - 6th cent. CE) 49a. big strongמתני׳ /strong /big ארבעה עשר שחל להיות בשבת מבערין את הכל מלפני השבת דברי ר"מ וחכמים אומרים בזמנו ר"א בר צדוק אומר תרומה מלפני השבת וחולין בזמנן:, big strongגמ׳ /strong /big תניא ר"א בר צדוק אומר פעם אחת שבת אבא ביבנה וחל ארבעה עשר להיות בשבת ובא זונין ממונה של ר"ג ואמר הגיע עת לבער את החמץ והלכתי אחר אבא וביערנו את החמץ:, big strongמתני׳ /strong /big ההולך לשחוט את פסחו ולמול את בנו ולאכול סעודת אירוסין בבית חמיו ונזכר שיש לו חמץ בתוך ביתו אם יכול לחזור ולבער ולחזור למצותו יחזור ויבער ואם לאו מבטלו בלבו,להציל מן הנכרים ומן הנהר ומן הלסטים ומן הדליקה ומן המפולת יבטל בלבו ולשבות שביתת הרשות יחזור מיד,וכן מי שיצא מירושלים ונזכר שיש בידו בשר קדש אם עבר צופים שורפו במקומו ואם לאו חוזר ושורפו לפני הבירה מעצי המערכה,ועד כמה הן חוזרין ר"מ אומר זה וזה בכביצה ר' יהודה אומר זה וזה בכזית וחכמים אומרים בשר קדש בכזית וחמץ בכביצה:, big strongגמ׳ /strong /big ורמינהו ההולך לאכול סעודת אירוסין בבית חמיו ולשבות שביתת הרשות יחזור מיד,א"ר יוחנן לא קשיא הא ר' יהודה הא רבי יוסי דתניא סעודת אירוסין רשות דברי ר' יהודה רבי יוסי אומר מצוה,והשתא דאמר רב חסדא מחלוקת בסעודה שניה אבל בסעודה ראשונה דברי הכל מצוה אפילו תימא הא והא ר' יהודה ולא קשיא הא בסעודה ראשונה הא בסעודה שניה,תניא אמר רבי יהודה אני לא שמעתי אלא סעודת אירוסין אבל לא סבלונות אמר לו ר' יוסי אני שמעתי סעודת אירוסין וסבלונות,תניא רבי שמעון אומר כל סעודה שאינה של מצוה אין תלמיד חכם רשאי להנות ממנה,כגון מאי א"ר יוחנן כגון בת כהן לישראל ובת תלמיד חכם לעם הארץ דא"ר יוחנן בת כהן לישראל אין זווגן עולה יפה,מאי היא אמר רב חסדא או אלמנה או גרושה או זרע אין לה במתניתא תנא קוברה או קוברתו או מביאתו לידי עניות,איני והא א"ר יוחנן הרוצה שיתעשר ידבק בזרעו של אהרן כל שכן שתורה וכהונה מעשרתן לא קשיא הא בת"ח הא בעם הארץ,ר' יהושע נסיב כהנתא חלש אמר לא ניחא ליה לאהרן דאדבק בזרעיה דהוי ליה חתנא כי אנא,רב אידי בר אבין נסיב כהנתא נפקו מיניה תרי בני סמיכי רב ששת בריה דרב אידי ור' יהושע בריה דרב אידי אמר ר"פ אי לא נסיבנא כהנתא לא איעתרי,אמר רב כהנא אי לא נסיבנא כהנתא לא גלאי אמרו ליה והא למקום תורה גלית לא גלאי כדגלי אינשי,אמר רבי יצחק כל הנהנה מסעודת הרשות לסוף גולה שנא' (עמוס ו, ד) ואוכלים כרים מצאן ועגלים מתוך מרבק וכתיב לכן עתה יגלו בראש גולים:,ת"ר כל ת"ח המרבה סעודתו בכל מקום סוף מחריב את ביתו ומאלמן את אשתו ומייתם את גוזליו ותלמודו משתכח ממנו ומחלוקות רבות באות עליו ודבריו אינם נשמעים ומחלל שם שמים ושם רבו ושם אביו וגורם שם רע לו ולבניו ולבני בניו עד סוף כל הדורות,מאי היא אמר אביי קרו ליה בר מחים תנורי רבא אמר בר מרקיד בי כובי רב פפא אמר בר מלחיך פינכי רב שמעיה אמר בר מך רבע:,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח שאם מת או גולה מובטח לו שבניו ת"ח ואל ישא בת ע"ה שאם מת או גולה בניו ע"ה,ת"ר לעולם ימכור אדם כל מה שיש לו וישא בת ת"ח וישיא בתו לת"ח משל לענבי הגפן בענבי הגפן דבר נאה ומתקבל ולא ישא בת עם הארץ משל לענבי הגפן בענבי הסנה דבר כעור 49a. strongMISHNA: /strong With regard to bthe fourteenthof Nisan bthat occurs on Shabbat, one removes allleaven from his possession, whether it is iterumaor non-sacred food, bbefore Shabbat,except for that which will be eaten during the first part of Shabbat. In that case, one cannot remove leaven from his possession on the fourteenth of Nisan itself as he does in other years. This is bthe statement of Rabbi Meir. And the Rabbis say:One may remove the leaven bat itsusual btimeon the fourteenth of Nisan by throwing it away or declaring it ownerless. bRabbi Eliezer bar Tzadok says: iTeruma /ishould be removed bbefore Shabbat,as only a few people are permitted to eat it and therefore one can presume that it will remain uneaten during Shabbat. However, bnon-sacredfoods should be removed bat theirusual btime,on the fourteenth of Nisan itself., strongGEMARA: /strong bIt was taughtin the iToseftathat bRabbi Eliezer bar Tzadok says: One time my father,Rabbi Tzadok, bspent Shabbat in Yavne, and the fourteenthof Nisan boccurred onthat bShabbat. Zonin,who was bthe appointee of Rabban Gamliel, came and said: The time has come to remove leavened bread; and I went with my father and we removed the leavened bread.This story serves as anecdotal evidence that leaven is removed at the usual time on the fourteenth of Nisan, even on Shabbat., strongMISHNA: /strong bOne who is travelingon the eve of Passover bto slaughter his Paschal lamb, to circumcise his son, or to eat a betrothal feast in his father-in-law’s house, and he remembers that he has leavened bread in his house, if he is able to returnto his house band removethe leaven and afterward breturn to the mitzvatoward which he was traveling, bhe should returnhome band removehis leaven. bBut ifthere is not enough time for him to go home and remove the leaven, and still complete the mitzva that he already began, bhe should nullify it in his heart,as by Torah law this is sufficient.,If one was traveling bto saveJews from an attack by bgentiles, from aflooding briver, from bandits, from a fire, or from a collapsedbuilding, he should not even attempt to return, and instead bhe should nullifythe leaven bin his heart.This applies even if he could remove his leaven and still return to his previous activity. If he went bto establish his Shabbatresidence in order to adjust his Shabbat limit for an boptionalpurpose, rather than in order to fulfill a commandment, bhe should return immediatelyto remove his leaven., bAnd so too,the same ihalakhaapplies to bone who left Jerusalem and remembered that there was consecrated meat in his hand.Meat that is taken out of Jerusalem becomes disqualified, and one is required to burn it in proximity to the Temple. bIf he passedthe area of Mount bScopus[iTzofim /i],beyond which one cannot see Jerusalem, bhe burnsthe meat bat the sitewhere bheis located; band ifhe has bnottraveled that far, bhe must return and burn it before the Temple with wood from the arrangementon the altar, which was designated for burning consecrated items that were disqualified.,The mishna asks: For bhow muchleaven or consecrated meat is one required bto return? Rabbi Meir says:In both bthiscase band thatcase, one must return for ban egg-bulk. Rabbi Yehuda says:In both bthiscase band thatcase, one must return for ban olive-bulk. And the Rabbis saythat the amount depends on the case: With regard to bconsecrated meat,he is required to return if he has ban olive-bulk, butin a case where he remembers that he has bleavened bread,he required to return only bfor an egg-bulk. /b, strongGEMARA: /strong The Gemara braises a contradictionbetween this mishna and another source. It was taught in a ibaraita /i: bOne who is traveling to eat a betrothal feast in his father-in-law’s house or to establish his Shabbatresidence for an boptionalpurpose, bmust return immediatelyto remove his leaven. This contradicts the mishna, which states that one who is going to a betrothal feast may nullify the leaven without returning for it, because the meal is considered a mitzva., bRabbi Yoḥa said:This is bnot difficult,as there is a tannaitic dispute with regard to the issue. bThissource, the ibaraita /i, is in accordance with the opinion of bRabbi Yehuda,while bthatsource, the mishna, is in accordance with the opinion of bRabbi Yosei. As it was taughtin a ibaraita /i: bA betrothal feast is optional;this is bthe statement of Rabbi Yehuda. Rabbi Yosei says:It is a bmitzva. /b, bAnd now that Rav Ḥisda said: The disputebetween Rabbi Yehuda and Rabbi Yosei applies to bthe secondbetrothal feast, where the groom takes part in an additional meal with the bride’s family, bbut everyone agrees that the firstbetrothal bfeast is a mitzva,the contradiction between the mishna and the ibaraitacan be resolved differently. bEven if you say that thismishna and bthat ibaraitaare both in accordance with the opinion of bRabbi Yehuda,it is bnot difficult. Thismishna, which relates to the meal as a mitzva, is referring to bthe first meal. That ibaraita /i, which assumes that the meal is not a mitzva, is referring to bthe second meal. /b, bIt was taughtin a ibaraitathat bRabbi Yehuda said: I heard onlythat there is a mitzva with regard to a bbetrothal feastitself, bbut notwith regard to the feast of the bgifts [ isivlonot /i],when the groom would present gifts to the bride. While a festive meal was eaten on this occasion, it was not considered to be a mitzva. bRabbi Yosei said to him: I heardthat both ba betrothal feast andthe feast of the bgiftsare considered mitzvot.,Having discussed whether a betrothal feast is a mitzva, the Gemara addresses a related issue. bIt was taughtin a ibaraitathat bRabbi Shimon says: A Torah scholar may notderive bbenefit frompartaking in bany feast that is not a mitzva. /b,The Gemara asks: bIn what casedoes this statement apply? bRabbi Yoḥa said: In a casewhere bthe daughter of a priestmarries ban Israelite,or where bthe daughter of a Torah scholarmarries ban ignoramus.Although a wedding feast is generally a mitzva, it is not in this case, bas Rabbi Yoḥa said:When bthe daughter of a priestmarries ban Israelite their union will not be auspicious,as it is disgraceful for the priesthood when the daughter of a priest marries an Israelite.,The Gemara asks: bWhat ismeant by bthisstatement that their union will be inauspicious? bRav Ḥisda said:The inauspicious nature of such a marriage can be identified based on the verse describing the return of a daughter of a priest to her father’s house after marrying a non-priest. The verse is understood as mentioning that the marriage will result in one of three possibilities: she will beither be a widow, a divorcee, or without children(see Leviticus 22:13). bIt was taught in a ibaraita /i:Either her husband bwill bury her or she will bury him,because one of them will die young, bor she will cause him to become poor. /b,The Gemara asks: bIs that so? Didn’t Rabbi Yoḥahimself bsay: One who wishes to become wealthy should cling to the descendants of Aaron,and ball the more soshould the merit of the bTorahand the bpriesthood cause them to become wealthy.The Gemara answers: This is bnot difficult,as bthiscase, where he becomes wealthy, brefers to a Torah scholarwho marries a woman of priestly lineage. In that case their union will be a successful one. bThatcase, where their union will not be auspicious, refers to ban ignoramuswho marries a woman of priestly lineage.,The Gemara relates that bRabbi Yehoshua married a daughter of a priestand bbecame ill. He said:Apparently, bit is not satisfactory to Aaronthe priest bthat I cling to his descendants, so that he has a son-in-law like me. /b,The Gemara also relates that bRav Idi bar Avin married a daughter of a priest. Two sonswho were bordainedto decide halakhic matters bcame from him,namely bRav Sheshet, son of Rav Idi, and Rabbi Yehoshua, son of Rav Idi.Similarly, bRav Pappa said: Had I not married a daughter of a priest, I would not have become wealthy. /b,On the other hand, bRav Kahana,who was not a priest, bsaid: Had I not married a daughter of a priest, I would not have been exiled,as Rav Kahana was forced to flee from Babylonia to Eretz Yisrael. bThey said to him: But you were exiled to a place of Torah,which is not a punishment at all. He answered: bI was not exiled as people aregenerally bexiled,i.e., I did not emigrate of my own free will; rather, I was forced to flee from the authorities., bRabbi Yitzḥak said: Anyone who benefits frompartaking in ban optional feast,which is not a mitzva, bwill ultimately be exiled, as it is stated: “And eat the lambs of the flock and the calves out of the midst of the stall”(Amos 6:4), band it is written: “Therefore now they shall go into exile at the head of the exiles;and the revelry of those who stretched themselves out shall pass away” (Amos 6:7).,The Gemara continues discussing a Torah scholar who benefits from optional feasts. bThe Sages taught: Any Torah scholar who feasts excessively everywheredegrades himself and brings suffering upon himself. He will bultimately destroy his house, widow his wife, orphan his chicks,i.e., his children, band his studies will be forgotten. Much dispute will come upon him, his words will not be heeded, and he will desecrate God’s name and the name of his master and the name of his father. And he will cause a bad name for himself, his children, and his descendants throughout future generations. /b,The Gemara asks: bWhat is thisbad reputation that he causes to himself and his descendants? bAbaye said:His son bis called the son[ibar/b] bof the one who heats ovens,since this person continually heated ovens in order to prepare food for feasts. bRava said:His son will be called bthe son of the one who dancesin binns [ ibei kuvei /i],as he seems to be invited to every feast to entertain the guests. bRav Pappa said:His son will be called bthe son of the one who licks bowls [ ipinkhei /i]. Rav Shemaya said:His son will be called bthe son of the one who foldshis garment band crouches,i.e., falls asleep drunk.,On the topic of proper marriage partners, the Gemara cites the following discussion. bThe Sages taught: One should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar, as if he dies orif he bis exiledand he cannot raise his children, bhe can be assured that his sons will be Torah scholars,since their mother will ensure that they are well educated. bAnd one should not marry the daughter of an ignoramus, as if he dies or is exiled, his sons will be ignoramuses. /b,Furthermore, bthe Sages taught: One should alwaysbe willing to bsell all he hasin order to bmarry the daughter of a Torah scholar andin order to bmarry off his daughter to a Torah scholar.This type of marriage can be bcompared to grapes of a vinethat become intertwined bwith grapes of a vine, somethingwhich is bbeautiful and acceptableto God and man. bAnd one should not marry the daughter of an ignoramus.This type of marriage can be bcompared to grapes of a vinethat have become intertwined bwith berries of a bramble,which is bsomething unseemly /b
34. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE) 63a. והמלוה סלע לעני בשעת דחקו עליו הכתוב אומר (ישעיהו נח, ט) אז תקרא וה' יענה תשוע ויאמר הנני:,סי' אש"ה וקרק"ע עז"ר זא"ת שת"י הברכו"ת תגר"י פחת"י: א"ר אלעזר כל אדם שאין לו אשה אינו אדם שנאמר (בראשית ה, ב) זכר ונקבה בראם ויקרא את שמם אדם ואמר רבי אלעזר כל אדם שאין לו קרקע אינו אדם שנא' (תהלים קטו, טז) השמים שמים לה' והארץ נתן לבני אדם,ואמר רבי אלעזר מאי דכתיב (בראשית ב, יח) אעשה לו עזר כנגדו זכה עוזרתו לא זכה כנגדו ואיכא דאמרי ר' אלעזר רמי כתיב כנגדו וקרינן כניגדו זכה כנגדו לא זכה מנגדתו,אשכחיה רבי יוסי לאליהו א"ל כתיב אעשה לו עזר במה אשה עוזרתו לאדם א"ל אדם מביא חיטין חיטין כוסס פשתן פשתן לובש לא נמצאת מאירה עיניו ומעמידתו על רגליו,וא"ר אלעזר מאי דכתיב (בראשית ב, כג) זאת הפעם עצם מעצמי ובשר מבשרי מלמד שבא אדם על כל בהמה וחיה ולא נתקררה דעתו עד שבא על חוה,ואמר ר' אלעזר מאי דכתיב (בראשית יב, ג) ונברכו בך כל משפחות האדמה אמר ליה הקב"ה לאברהם שתי ברכות טובות יש לי להבריך בך רות המואביה ונעמה העמונית כל משפחות האדמה אפילו משפחות הדרות באדמה אין מתברכות אלא בשביל ישראל (בראשית יח, יח) כל גויי הארץ אפילו ספינות הבאות מגליא לאספמיא אינן מתברכות אלא בשביל ישראל,ואמר רבי אלעזר עתידים כל בעלי אומניות שיעמדו על הקרקע שנאמר (יחזקאל כז, כט) וירדו מאניותיהם כל תופשי משוט מלחים כל חובלי הים על הארץ יעמדו ואמר ר' אלעזר אין לך אומנות פחותה מן הקרקע שנאמר וירדו רבי אלעזר חזיא לההיא ארעא דשדי ביה כרבא לפותיא א"ל אי תשדייה לאורכיך הפוכי בעיסקא טב מינך,רב על לביני שיבלי חזנהו דקא נייפן אמר להו אי נייפת איתנופי הפוכי בעיסקא טב מינך אמר רבא מאה זוזי בעיסקא כל יומא בשרא וחמרא מאה זוזי בארעא מילחא וחפורה ולא עוד אלא מגניא ליה אארעא ומרמיא ליה תיגרי,אמר רב פפא זרע ולא תזבין אע"ג דכי הדדי נינהו הני מברכן זבין ולא תיזול הני מילי ביסתרקי אבל גלימא לא מיתרמיא ליה,טום ולא תשפיץ שפוץ ולא תיבני שכל העוסק בבנין מתמסכן קפוץ זבין ארעא מתון נסיב איתתא נחית דרגא נסיב איתתא סק דרגא בחר שושבינא,א"ר אלעזר בר אבינא אין פורענות באה לעולם אלא בשביל ישראל שנאמר (צפניה ג, ו) הכרתי גוים נשמו פנותם החרבתי חוצותם וכתיב (צפניה ג, ז) אמרתי אך תיראי אותי תקחי מוסר,רב הוה מיפטר מרבי חייא אמר ליה רחמנא ליצלך ממידי דקשה ממותא ומי איכא מידי דקשה ממותא נפק דק ואשכח (קהלת ז, כו) ומוצא אני מר ממות את האשה וגו' רב הוה קא מצערא ליה דביתהו כי אמר לה עבידי לי טלופחי עבדא ליה חימצי חימצי עבדא ליה טלופחי,כי גדל חייא בריה אפיך לה אמר ליה איעליא לך אמך אמר ליה אנא הוא דקא אפיכנא לה אמר ליה היינו דקא אמרי אינשי דנפיק מינך טעמא מלפך את לא תעביד הכי שנאמר (ירמיהו ט, ד) למדו לשונם דבר שקר העוה וגו',רבי חייא הוה קא מצערא ליה דביתהו כי הוה משכח מידי צייר ליה בסודריה ומייתי ניהלה אמר ליה רב והא קא מצערא ליה למר א"ל דיינו שמגדלות בנינו ומצילות אותנו 63a. band who lends a iselato a pauper at his time of need, about him the verse states: “Then shall you call, and the Lord will answer; you shall cry, and He will say: Here I am”(Isaiah 58:9).,§ The Gemara provides ba mnemonicdevice for a series of statements cited in the name of Rabbi Elazar: bWoman; and land; helper; this; two; the blessings; merchants; lowly.The Gemara presents these statements: bRabbi Elazar said: Any man who does not have a wife is not a man, as it is stated: “Male and female He created them…and called their name Adam”(Genesis 5:2). bAnd Rabbi Elazar said: Any man who does not havehis own bland is not a man, as it is stated: “The heavens are the heavens of the Lord; but the earth He has given to the children of men”(Psalms 115:16)., bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “I will make him a helpmate for him [ ikenegdo /i]”(Genesis 2:18)? If one is bworthyhis wife bhelps him;if he is bnot worthyshe is bagainst him. And some saya slightly different version: bRabbi Elazar raised a contradiction: It is writtenin the Torah with a spelling that allows it to be read: bStriking him [ ikenagdo /i], and we readit as though it said: bFor him [ ikenegdo /i].If he is bworthyshe is bfor himas his helpmate; if he is bnot worthyshe bstrikes him. /b,The Gemara relates that bRabbi Yosei encountered Elijahthe prophet and bsaid to him: It is written: I will make him a helpmate. In whatmanner bdoes a woman help a man?Elijah bsaid to him:When ba man brings wheatfrom the field, does he bchewraw bwheat?When he brings home bflax,does he bwearunprocessed bflax?His wife turns the raw products into bread and clothing. Is his wife bnot foundto be the one who blights up his eyes and stands him on his feet? /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “This is now bone of my bones and flesh of my flesh”(Genesis 2:23)? This bteaches that Adam had intercourse with each animal and beastin his search for his mate, band his mind was not at ease,in accordance with the verse: “And for Adam, there was not found a helpmate for him” (Genesis 2:20), buntil he had intercourse with Eve. /b, bAnd Rabbi Elazar said: What isthe meaning of bthatwhich bis written: “And in you shall all the families of the earth be blessed [ inivrekhu /i]”(Genesis 12:3)? bThe Holy One, Blessed be He, said to Abraham: I have two good shoots to graft[ilehavrikh/b] bonto you: Ruth the Moabite,the ancestress of the house of David, band Naamah the Ammonite,whose marriage with Solomon led to the ensuing dynasty of the kings of Judea. b“All the families of the earth”means: bEven families that live in the earth,i.e., who have land of their own, bare blessed only due to the Jewish people.Similarly, when the verse states: b“All the nations of the earthshall be blessed in him” (Genesis 18:18), it indicates that beven ships that come from Galia to Hispania are blessed only due to the Jewish people. /b, bAnd Rabbi Elazar said: All craftsmen are destined to stand uponand work bthe land, as it is stated: “And all that handle the oar, the mariners, and all the pilots of the sea, shall come down from their ships, they shall stand upon the land”(Ezekiel 27:29). bAnd Rabbi Elazar said: There is no occupation lowlier thanworking bthe land, as it is stated: “And they shall come down,”implying that one who works the land is of lower stature than even a sailor. The Gemara similarly relates: bRabbi Elazar saw land that was plowedacross bits width. He said to it:Even bif they plow youonce more blengthwise,for further improvement, bconducting business is better thanfarming with byou,as the potential profits gained by selling merchandise are far greater than those from working the land.,The Gemara relates a similar incident: bRav entered between the sheavesin a field and bsaw them wavingin the wind. bHe said to them: If youwant to bwavego ahead and bwave,but bconducting business is better thanfarming with byou. Ravasimilarly bsaid:One who has ba hundred dinarsthat are invested bina bbusinessis able to eat bmeat and wine every day,whereas he who has ba hundred dinarsworth bof landeats only bsalt and vegetables. And what is more,working the land bcauses him to lie on the groundat night in order to guard it, bandit bdraws quarrels upon himwith other people., bRav Pappa said: Sowyour own produce band do not buyit. bEven though they are equal to each otherin value, bthesethat you sow bwill be blessed.Conversely, bbuyyour clothes brather than weave [ iteizul /i]them yourself. The Gemara comments: bThis appliesonly to bmats [ ibistarkei /i], butwith regard to the bcloakone wears, perhaps bhe will not find itprecisely to his liking, and therefore he should make his own cloak, which fits his measurements.,Rav Pappa further advised: If there is a hole in your house, bcloseit bup and do notenlarge it and then bplasterit, or at least bplasterit band do notknock it down and bbuildit again. bAs, whoever engages in construction becomes poor. Hurryto bbuy landso that you do not lose the opportunity. Be bpatient and marry a womanwho is suitable for you. bDescend a levelto bmarry a womanof lower social status, and bascend a levelto bchoose a friend [ ishushevina /i]. /b, bRabbi Elazar bar Avina said: Calamity befalls the world only due tothe sins of bthe Jewish people, as it is stated: “I have cut off nations, their corners are desolate; I have made their streets waste”(Zephaniah 3:6), band it is written: “I said: Surely you will fear Me, you will receive correction”(Zephaniah 3:7). This indicates that other nations were punished so that the Jewish people would mend their ways.,The Gemara cites more statements with regard to wives. When bRav was taking leave ofhis uncle and teacher, bRabbi Ḥiyya,upon his return from Eretz Yisrael to Babylonia, Rabbi Ḥiyya bsaid to him: May the Merciful One save you from something that is worse than death.Rav was perplexed: bIs there anything that is worse than death? He went, examinedthe sources, band foundthe following verse: b“And I find more bitter than death the woman, etc.”(Ecclesiastes 7:26). Rabbi Ḥiyya was hinting at this verse, and indeed, bRav’s wife wouldconstantly baggravate him. When he would say to her: Prepare me lentils, she would prepare him peas;if he asked her for bpeas, she would prepare him lentils. /b, bWhen Ḥiyya, his son, grew up, he would reversethe requests Rav asked him to convey bto her,so that Rav would get what he wanted. Rav bsaid tohis son Ḥiyya: bYour mother has improvednow that byouconvey my requests. bHe said toRav: bIt is I who reverseyour request bto her.Rav bsaid to him: This isan example of the well-known adage bthat people say:He bwho comes from you shall teach you wisdom;I should have thought of that idea myself. bYou,however, bshould not do so,i.e., reverse my request, bas it is stated: “They have taught their tongue to speak lies, theyweary themselves to bcommit iniquity, etc.”(Jeremiah 9:4). If you attribute such a request to me, you will have uttered a falsehood.,The Gemara relates a similar story. bRabbi Ḥiyya’s wife wouldconstantly baggravate him.Nevertheless, bwhen he would find somethingshe would appreciate, bhe would wrap it in his shawl and bringit bto her. Rav said to him: Doesn’t sheconstantly baggravate you?Why do you bring her things? Rabbi Ḥiyya bsaid to him: It is enough for usthat our wives braise our children and save us /b
35. Diogenes Laertius, Lives of The Philosophers, 7.111-7.113, 7.116 (3rd cent. CE - 3rd cent. CE) 7.111. They hold the emotions to be judgements, as is stated by Chrysippus in his treatise On the Passions: avarice being a supposition that money is a good, while the case is similar with drunkenness and profligacy and all the other emotions.And grief or pain they hold to be an irrational mental contraction. Its species are pity, envy, jealousy, rivalry, heaviness, annoyance, distress, anguish, distraction. Pity is grief felt at undeserved suffering; envy, grief at others' prosperity; jealousy, grief at the possession by another of that which one desires for oneself; rivalry, pain at the possession by another of what one has oneself. 7.112. Heaviness or vexation is grief which weighs us down, annoyance that which coops us up and straitens us for want of room, distress a pain brought on by anxious thought that lasts and increases, anguish painful grief, distraction irrational grief, rasping and hindering us from viewing the situation as a whole.Fear is an expectation of evil. Under fear are ranged the following emotions: terror, nervous shrinking, shame, consternation, panic, mental agony. Terror is a fear which produces fright; shame is fear of disgrace; nervous shrinking is a fear that one will have to act; consternation is fear due to a presentation of some unusual occurrence; 7.113. panic is fear with pressure exercised by sound; mental agony is fear felt when some issue is still in suspense.Desire or craving is irrational appetency, and under it are ranged the following states: want, hatred, contentiousness, anger, love, wrath, resentment. Want, then, is a craving when it is baulked and, as it were, cut off from its object, but kept at full stretch and attracted towards it in vain. Hatred is a growing and lasting desire or craving that it should go ill with somebody. Contentiousness is a craving or desire connected with partisanship; anger a craving or desire to punish one who is thought to have done you an undeserved injury. The passion of love is a craving from which good men are free; for it is an effort to win affection due to the visible presence of beauty. 7.116. Also they say that there are three emotional states which are good, namely, joy, caution, and wishing. Joy, the counterpart of pleasure, is rational elation; caution, the counterpart of fear, rational avoidance; for though the wise man will never feel fear, he will yet use caution. And they make wishing the counterpart of desire (or craving), inasmuch as it is rational appetency. And accordingly, as under the primary passions are classed certain others subordinate to them, so too is it with the primary eupathies or good emotional states. Thus under wishing they bring well-wishing or benevolence, friendliness, respect, affection; under caution, reverence and modesty; under joy, delight, mirth, cheerfulness.
36. Plotinus, Enneads, 2.9.9-2.9.10 (3rd cent. CE - 3rd cent. CE)
37. Augustine, Reply To Faustus, 13.7-13.14, 13.16 (4th cent. CE - 5th cent. CE)
38. Augustine, De Correptione Et Gratia, 23 (4th cent. CE - 5th cent. CE)
39. Augustine, De Ordine Libri Duo, 2.12 (4th cent. CE - 5th cent. CE)
40. Nemesius, On The Nature of Man, 39-41, 35 (4th cent. CE - 4th cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham, offspring	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
abraham, the patriarch, descent from	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
adversus ioudaios writings	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
akiva, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 224
alexander of aphrodisias	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
ancestors	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
anima/soul	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
animals, sacred, protecting the byproducts of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
antitheses (marcion)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
apistia, apistos, of israelites	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 170, 171
apistia, apistos	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 171
apocalyptic	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
apostle, paul	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
arboriculture	Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 30
arriano, contra faustum manichaeum	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
athena	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 220, 221
augustines works, conf.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
augustines works, corrept.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
augustines works, ord.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
augustines works, simpl.	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
aurelius, marcus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
basilides	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
biblical	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
bloom, harold	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
body	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299
borders v	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
boundary	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
boyarin, daniel, a radical jew	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
boyarin, daniel, on circumcision	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
boyarin, daniel, on divine performance	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
boyarin, daniel, on identity of israel	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20, 21, 24
boyarin, daniel, poststructuralism of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 20
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, relation to judaism	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
church, as new israel	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
cicero	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
circumcision, boyarin on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
circumcision, in jewish identity	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
circumcision, of the heart	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
circumcision	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
city	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
compassion, conversion, significance of	deSilva, Ephesians (2022) 137
consecration, of foodstuffs	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207
consecration, of trees	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 220, 221, 222, 223, 224
consecration, protections for derivatives and byproducts of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
covenant and creation, relation to pistis	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
damascus	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
damnation, eternal	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 293
davidic king	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
davidic son, son of david	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
deity, deities	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
desire (epithumia)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
determinism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 293
diaspora, general	Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 30
difference, erasure of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
disclosure	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299
divine performance, boyarin on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
divine performance, paul on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20
doubt	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
dough offering	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207, 224
doxology	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
dupied	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185, 293
elchasaites	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
eleazar, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 222
election/elect	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
epictetus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
evangelism	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
evil will, stoic dead will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
evil will, stoic non-free free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
evil will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 293
exile	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
faith, faithfulness	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
faith/belief, as gods gift	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
faith/belief, initial faith	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
faith/belief	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
faith	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
faith (belief, fidelity, trust), human	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
faithfulness, of god	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
fate/fatalism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 185, 293
father, fatherhood	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
faustus of milevus, augustine against	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
flesh	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
fleshly, definition of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
foreknowledge	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14
fortunatus the manichaean	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
free choice/free will	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 293
freedom	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
gaze	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
genealogy, as flesh	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
gentile	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
gentiles, gentile, nations	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
gentiles	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
gentiles (ethnē)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
gift	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
gnosticism/gnostics	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185, 293
gnostics and gnosticism, hermeneutics of	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism, secret or oral tradition, belief in	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
god, intervention of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
god, representations of, creator	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 208
gospel	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
grace, and faith	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
grace, discriminatory grace/salvation	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
grace	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49, 170, 171; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185, 293
grafting	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 220, 221, 222, 223, 224
greece, sacred trees in	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 220, 221, 224
greek	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
grief (lupē)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
hagar, paul on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
hays, richard b., echoes of scripture in the letters of paul	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
heave-offering	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207, 224
hekdesh, protection of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
holy spirit	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
hope	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
identity, christian, and human diversity	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20
identity, christian, pauls concept of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
identity, jewish, circumcision in	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
identity, jewish, transformation of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
identity of jesus christ in pre-existence, earthly life, death, risen and exalted life	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 171
insitio	Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 30
inspiration, divine	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
irenaeus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14
israel, and gentiles	deSilva, Ephesians (2022) 137
israel, community of, as textual signifier	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20, 21, 24
israel, community of, boyarin on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19
israel, community of, christian understanding of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
israel, community of, paul on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3, 21, 24, 226
israel, community of, transformation of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20, 21, 24
israel	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86; deSilva, Ephesians (2022) 137
jericho, consecrated sycamore trees at	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 221, 222
jerusalem	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223; Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
jerusalem community, church	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jesus, disciples, early followers, messianic movement	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jesus, failure of his messianic enterprise vii	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jew(ish)	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
jew	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
jewish other, ritual	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jews, jewry, jewish, jewish matrix, jewish setting, anti-jewish, non-jewish	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
jews and gentiles, in the church	deSilva, Ephesians (2022) 137
john	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
joseph	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
judah, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 224
judaism, relation to christianity	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
justice, righteousness, divine attribute	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
justice, righteousness, human attribute	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
justification'	Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
kingdom of god	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
land of israel	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
law	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
letter and spirit, paul on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 20
levi, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 223, 224
levites, as recipients of prebendary entitlements	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207
life, eternal	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
light	Allison, 4 Baruch (2018) 436
lords supper	Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 208
love, divine	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
love	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
luke, gospel of, as pauline gospel	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
mani and manichaeans	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
manichaeans, augustine on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
manichaeans, on paul the apostle	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
manichaeans, on the new testament	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
manichaeism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 185, 293
marcion and marcionites, antitheses (marcion)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, canon of new testament and	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, hermeneutics of	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
maturation	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
meaning, pauls conception of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 21
meaning, promise as	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
mercy	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
mesopotamians	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
messiah, jesus as	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3, 21
midrash, midrashic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
mistranslations	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
moriai	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 220, 221, 224
mysterion	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299
nag hammadi	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14
nemesios	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
neoplatonism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 185
new creation	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
new testament, and adversus ioudaios	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
non-jew	Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
notae ecclesiae	Poorthuis and Schwartz, A Holy People: Jewish And Christian Perspectives on Religious Communal Identity (2006) 303
old testament, augustine on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
old testament, christian reading of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
old testament, faulhaber on	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3
origen	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14
paedobaptism	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
passions (pathē)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
patriarchy, patriarchs	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
paul, and moral progress	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
paul, and passions (pathē)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
paul, and protecting derivatives of agricultural consecrations	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
paul, and proto-rabbinic tradition	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 222
paul, and sacred admixtures	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207
paul, and the olive tree metaphor in romans	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 220, 221, 222, 223, 224
paul, pauline	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
paul, rhetoric of	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
paul, the apostle, conception of meaning	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 21
paul, the apostle, epistle to the romans	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3, 20, 21, 24
paul, the apostle, interpretation of israel	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 3, 24, 226
paul, the apostle, jewish identity of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 20
paul, the apostle, on letter and spirit	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 20
paul, the apostle, supersessionism of	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 21, 24
paul	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
paul and pauline epistles, manichaeans on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
pauline epistles, luke as pauline gospel	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pauline epistles, marcion's collection"	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pauline epistles	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299
peace	deSilva, Ephesians (2022) 137
perseverance	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
pharisees	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
philosophy, christianity treated by gnostics as	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pliny the elder	Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 30
plotinus	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38
portrayal in acts, reception of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
poststructuralism, boyarins	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 19, 20
praise	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
predestination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38
predetermination	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
pride	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
priests, in judea, as recipients of gifts and prebendary entitlements	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207
promise, as meaning	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
promises of god	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
proof texts	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185, 293
prophecy, israelite	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
prophecy, mystery	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
prophet, prophecy, prophetic	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
prophetic	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
providence, stoic type	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 293
qumran essenes	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
rabbis, and the grafting of branches onto sacred trees	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 221, 222
rabbis, and the protection of derivatives of agricultural consecrations	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
reconciliation, ethnic	deSilva, Ephesians (2022) 137
reconciliation	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49, 171
redemption, salvation	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
regeneration	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
regula fidei	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
religion passim, hymn	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
restoration	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
revelation	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75, 86
rhetoric, metaphor	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
risk, relation to divine-human trust	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 171
roman, rome	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
roman assembly, correspondence	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
romans/roman empire/rome	Allison, 4 Baruch (2018) 436
romans	Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
sacrilege	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 207, 219
salvation, discriminatory salvation/grace	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
salvation	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
sarah, wife of abraham	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 24
second temple period, jewry, tradition	Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
secret	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299
signifiers, textual	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 20, 21, 24
simeon, r.	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 224
sin	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
sitting (posture)	Allison, 4 Baruch (2018) 436
soul, as breath of life	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
soul, definition of	Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 79
soul	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
sovereignty of god, judaeo-christian view	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 185
sovereignty of god	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
stoics, stoicism	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
superbia	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
supercessionism	Allison, 4 Baruch (2018) 436
supersessionism, pauls	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 21, 24
telos of law, christ as	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
temple, grafting branches onto	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 220, 221, 222, 223, 224
temple, in jerusalem, in rabbinic writings	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
temple, protecting byproducts of	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219
temptation	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
torah	Allison, 4 Baruch (2018) 436; Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 223
total depravity/incapacity	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
traditions or schools of exegesis, valentinus and valentinian school	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
transformation, divine	Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 226
trees, sacred, as an allegory for the early church	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 219, 220, 221, 222, 223, 224
trees, sacred, in greece	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 220, 221, 224
trees, sacred	Gordon, Land and Temple: Field Sacralization and the Agrarian Priesthood of Second Temple Judaism (2020) 224
valentinian the gnostic	Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38
valentinus and valentinian school	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
vespasian	Arampapaslis, Augoustakis, Froedge, Schroer, Dynamics Of Marginality: Liminal Characters and Marginal Groups in Neronian and Flavian Literature (2023) 30
wisdom, literature	Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 86
wisdom	Bull, Lied and Turner, Mystery and Secrecy in the Nag Hammadi Collection and Other Ancient Literature: Ideas and Practices: Studies for Einar Thomassen at Sixty (2011) 299; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 75
with christ, dying and living	Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 170, 171
word (logos)	Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 99
writing, authoritative	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
writing, inspired	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32
writing, sacred	Najman, The Significance of Sinai: Traditions about Sinai and Divine Revelation in Judaism and Christianity (2010) 32