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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 11.3-11.4


Κύριε, τοὺς προφήτας σου ἀπέκτειναν, τὰ θυσιαστήριά σου κατέσκαψαν, κἀγὼ ὑπελείφθην μόνος, καὶ ζητοῦσιν τὴν ψυχήν μου.Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life.


ἀλλὰ τί λέγει αὐτῷ ὁ χρηματισμός;Κατέλιπονἐμαυτῷἑπτακισχιλίους ἄνδρας, οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βάαλ.But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal.


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

27 results
1. Hebrew Bible, Deuteronomy, 32.42 (9th cent. BCE - 3rd cent. BCE)

32.42. אַשְׁכִּיר חִצַּי מִדָּם וְחַרְבִּי תֹּאכַל בָּשָׂר מִדַּם חָלָל וְשִׁבְיָה מֵרֹאשׁ פַּרְעוֹת אוֹיֵב׃ 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.’"
2. Hebrew Bible, Isaiah, 1.9, 6.9-6.10, 10.22-10.23, 27.9, 54.5-54.6, 59.20 (8th cent. BCE - 5th cent. BCE)

1.9. לוּלֵי יְהוָה צְבָאוֹת הוֹתִיר לָנוּ שָׂרִיד כִּמְעָט כִּסְדֹם הָיִינוּ לַעֲמֹרָה דָּמִינוּ׃ 6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 10.22. כִּי אִם־יִהְיֶה עַמְּךָ יִשְׂרָאֵל כְּחוֹל הַיָּם שְׁאָר יָשׁוּב בּוֹ כִּלָּיוֹן חָרוּץ שׁוֹטֵף צְדָקָה׃ 10.23. כִּי כָלָה וְנֶחֱרָצָה אֲדֹנָי יְהוִה צְבָאוֹת עֹשֶׂה בְּקֶרֶב כָּל־הָאָרֶץ׃ 27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 54.5. כִּי בֹעֲלַיִךְ עֹשַׂיִךְ יְהוָה צְבָאוֹת שְׁמוֹ וְגֹאֲלֵךְ קְדוֹשׁ יִשְׂרָאֵל אֱלֹהֵי כָל־הָאָרֶץ יִקָּרֵא׃ 54.6. כִּי־כְאִשָּׁה עֲזוּבָה וַעֲצוּבַת רוּחַ קְרָאָךְ יְהוָה וְאֵשֶׁת נְעוּרִים כִּי תִמָּאֵס אָמַר אֱלֹהָיִךְ׃ 1.9. Except the LORD of hosts Had left unto us a very small remt, We should have been as Sodom, We should have been like unto Gomorrah." 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 10.22. For though thy people, O Israel, be as the sand of the sea, Only a remt of them shall return; An extermination is determined, overflowing with righteousness. ." 10.23. For an extermination wholly determined Shall the Lord, the GOD of hosts, make in the midst of all the earth." 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." 54.5. For thy Maker is thy husband, The LORD of hosts is His name; And the Holy One of Israel is thy Redeemer, The God of the whole earth shall He be called." 54.6. For the LORD hath called thee As a wife forsaken and grieved in spirit; And a wife of youth, can she be rejected? Saith thy God." 59.20. And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD."
3. Hebrew Bible, Ezekiel, 16.1-16.22 (6th cent. BCE - 5th cent. BCE)

16.1. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃ 16.1. וָאַלְבִּישֵׁךְ רִקְמָה וָאֶנְעֲלֵךְ תָּחַשׁ וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ וַאֲכַסֵּךְ מֶשִׁי׃ 16.2. בֶּן־אָדָם הוֹדַע אֶת־יְרוּשָׁלִַם אֶת־תּוֹעֲבֹתֶיהָ׃ 16.2. וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנוֹתַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכוֹל הַמְעַט מתזנתך [מִתַּזְנוּתָיִךְ׃] 16.3. מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשׂוֹתֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זוֹנָה שַׁלָּטֶת׃ 16.3. וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃ 16.4. וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אוֹתָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבוֹתָם׃ 16.4. וּמוֹלְדוֹתַיִךְ בְּיוֹם הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃ 16.5. וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תוֹעֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃ 16.5. לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשׂוֹת לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיוֹם הֻלֶּדֶת אֹתָךְ׃ 16.6. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבּוֹסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃ 16.6. וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אוֹתָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמוֹתִי לָךְ בְּרִית עוֹלָם׃ 16.7. רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃ 16.8. וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵךְ וָאֶשָּׁבַע לָךְ וָאָבוֹא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃ 16.9. וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻכֵךְ בַּשָּׁמֶן׃ 16.11. וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרוֹנֵךְ׃ 16.12. וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃ 16.13. וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ ששי [שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן אכלתי [אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃ 16.14. וַיֵּצֵא לָךְ שֵׁם בַּגּוֹיִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃ 16.15. וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עוֹבֵר לוֹ־יֶהִי׃ 16.16. וַתִּקְחִי מִבְּגָדַיִךְ וַתַּעֲשִׂי־לָךְ בָּמוֹת טְלֻאוֹת וַתִּזְנִי עֲלֵיהֶם לֹא בָאוֹת וְלֹא יִהְיֶה׃ 16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 16.18. וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי נתתי [נָתַתְּ] לִפְנֵיהֶם׃ 16.19. וְלַחְמִי אֲשֶׁר־נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם אֲדֹנָי יְהוִה׃ 16.21. וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אוֹתָם לָהֶם׃ 16.22. וְאֵת כָּל־תּוֹעֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא זכרתי [זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיוֹתֵךְ עֵרֹם וְעֶרְיָה מִתְבּוֹסֶסֶת בְּדָמֵךְ הָיִית׃ 16.1. Again the word of the LORD came unto me, saying:" 16.2. ’Son of man, cause Jerusalem to know her abominations," 16.3. and say: Thus saith the Lord GOD unto Jerusalem: Thine origin and thy nativity is of the land of the Canaanite; the Amorite was thy father, and thy mother was a Hittite." 16.4. And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water for cleansing; thou was not salted at all, nor swaddled at all." 16.5. No eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field in the loathsomeness of thy person, in the day that thou wast born." 16.6. And when I passed by thee, and saw thee wallowing in thy blood, I said unto thee: In thy blood, live; yea, I said unto thee: In thy blood, live;" 16.7. I cause thee to increase, even as the growth of the field. And thou didst increase and grow up, and thou camest to excellent beauty: thy breasts were fashioned, and thy hair was grown; yet thou wast naked and bare." 16.8. Now when I passed by thee, and looked upon thee, and, behold, thy time was the time of love, I spread my skirt over thee, and covered thy nakedness; yea, I swore unto thee, and entered into a covet with thee, saith the Lord GOD, and thou becamest Mine." 16.9. Then washed I thee with water; yea, I cleansed away thy blood from thee, and I anointed thee with oil." 16.10. I clothed thee also with richly woven work, and shod thee with sealskin, and I wound fine linen about thy head, and covered thee with silk." 16.11. I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck." 16.12. And I put a ring upon thy nose, and earrings in thine ears, and a beautiful crown upon thy head." 16.13. Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and richly woven work; thou didst eat fine flour, and honey, and oil; and thou didst wax exceeding beautiful, and thou wast meet for royal estate." 16.14. And thy renown went forth among the nations for thy beauty; for it was perfect, through My splendour which I had put upon thee, saith the Lord GOD." 16.15. But thou didst trust in thy beauty and play the harlot because of thy renown, and didst pour out thy harlotries on every one that passed by; his it was." 16.16. And thou didst take of thy garments, and didst make for thee high places decked with divers colours, and didst play the harlot upon them; the like things shall not come, neither shall it be so." 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;" 16.18. and thou didst take thy richly woven garments and cover them, and didst set Mine oil and Mine incense before them." 16.19. My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savour, and thus it was; saith the Lord GOD." 16.20. Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto Me, and these hast thou sacrificed unto them to be devoured. Were thy harlotries a small matter," 16.21. that thou hast slain My children, and delivered them up, in setting them apart unto them?" 16.22. And in all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast wallowing in thy blood."
4. Epictetus, Discourses, 3.22.77, 3.24.58 (1st cent. CE - 2nd cent. CE)

5. 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.”"
6. New Testament, 1 Corinthians, 1.1-1.2, 1.26, 2.7, 3.6, 3.8, 4.5, 4.7, 5.1-5.5, 7.17-7.24, 8.9, 9.4, 10.7, 10.14, 14.25, 15.19, 15.36, 15.58, 16.1-16.5 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 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. 3.8. 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. 9.4. Have we no right to eat and to drink? 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. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.58. Therefore, my beloved brothers, be steadfast,immovable, always abounding in the Lord's work, because you know thatyour labor is not in vain in the Lord. 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.
7. New Testament, 1 Thessalonians, 1.4, 3.2-3.3, 4.7, 4.13-4.14 (1st cent. CE - 1st cent. CE)

1.4. We know, brothers loved by God, that you are chosen 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 4.7. For God called us not for uncleanness, but in sanctification. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him.
8. New Testament, 1 Timothy, 4.1-4.3, 5.4-5.17, 6.1-6.2, 6.17-6.19 (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. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.8. But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. 5.9. Let no one be enrolled as a widow under sixty years old, having been the wife of one man 5.10. being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan. 5.16. If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2. Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. 6.17. Charge those who are rich in this present world that they not be haughty, nor have their hope set on the uncertainty of riches, but on the living God, who richly provides us with everything to enjoy; 6.18. that they do good, that they be rich in good works, that they be ready to distribute, willing to communicate; 6.19. laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life.
9. 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.
10. New Testament, 2 Corinthians, 6.4, 8.13-8.15, 9.2-9.6, 9.8-9.15 (1st cent. CE - 1st cent. CE)

11. New Testament, Acts, 13.48 (1st cent. CE - 2nd cent. CE)

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.
12. New Testament, Apocalypse, 19.7-19.9 (1st cent. CE - 1st cent. CE)

19.7. Let us rejoice and be exceedingly glad, and let us give the glory to him. For the marriage of the Lamb has come, and his wife has made herself ready. 19.8. It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints. 19.9. He said to me, "Write, 'Blessed are those who are invited to the marriage supper of the Lamb.'" He said to me, "These are true words of God.
13. New Testament, James, 2.13 (1st cent. CE - 1st cent. CE)

2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
14. New Testament, Jude, 24 (1st cent. CE - 1st cent. CE)

15. New Testament, Colossians, 1.18, 1.22, 3.18, 3.18-4.1, 3.19 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence.
16. New Testament, Ephesians, 2.1-2.3, 2.8-2.9, 2.14, 5.26-5.28, 5.31, 5.33 (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. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
17. New Testament, Galatians, 1.6-1.7, 1.15-1.18, 2.1-2.10, 2.18, 3.6-3.9, 3.28, 5.5, 5.13, 5.19, 5.22 (1st cent. CE - 1st cent. CE)

1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 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. 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 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. 3.28. 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. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness
18. New Testament, Philippians, 1.6, 1.28-1.29, 2.13, 3.12-3.14, 3.21 (1st cent. CE - 1st cent. CE)

1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 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.
19. New Testament, Romans, 1.16-1.17, 2.3-2.11, 3.4-3.10, 4.1, 4.19, 6.1-6.5, 6.7-6.8, 6.16-6.19, 6.22-6.23, 7.8, 7.11, 7.15, 7.17-7.18, 7.32-7.33, 8.7, 8.11-8.13, 8.24-8.25, 8.30, 9.1-9.33, 10.1-10.21, 11.1-11.2, 11.4-11.36, 12.3-12.8, 12.12-12.21, 13.1, 14.1, 14.7-14.8, 14.18, 14.32, 15.10, 15.16-15.19, 15.21-15.22, 15.24-15.32 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 2.3. 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. 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 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? 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 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; 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.11. 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. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 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: 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.3. For I say, through the grace that was given me, to every man who is among you, not to think of himself more highly than he ought to think; but to think reasonably, as God has apportioned to each person a measure of faith. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.12. rejoicing in hope; enduring in troubles; continuing steadfastly in prayer; 12.13. contributing to the needs of the saints; given to hospitality. 12.14. Bless those who persecute you; bless, and don't curse. 12.15. Rejoice with those who rejoice. Weep with those who weep. 12.16. Be of the same mind one toward another. Don't set your mind on high things, but associate with the humble. Don't be wise in your own conceits. 12.17. Repay no one evil for evil. Respect what is honorable in the sight of all men. 12.18. If it is possible, as much as it is up to you, be at peace with all men. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 12.20. Therefore "If your enemy is hungry, feed him. If he is thirsty, give him a drink. For in doing so, you will heap coals of fire on his head. 12.21. Don't be overcome by evil, but overcome evil with good. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 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.
20. New Testament, John, 6.63-6.66, 8.44 (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.
21. New Testament, Luke, 2.51, 10.2, 10.17 (1st cent. CE - 1st cent. CE)

2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name!
22. Hippolytus, Refutation of All Heresies, 5.6 (2nd cent. CE - 3rd cent. CE)

23. Irenaeus, Refutation of All Heresies, 1.7.5, 1.30.15 (2nd cent. CE - 3rd cent. CE)

24. Plotinus, Enneads, 2.9.9-2.9.10 (3rd cent. CE - 3rd cent. CE)

25. Augustine, De Correptione Et Gratia, 23 (4th cent. CE - 5th cent. CE)

26. Augustine, De Ordine Libri Duo, 2.12 (4th cent. CE - 5th cent. CE)

27. Nemesius, On The Nature of Man, 39-41, 35 (4th cent. CE - 4th cent. CE)



Subjects of this text:

subject book bibliographic info
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
abraham, offspring Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
abraham Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
adversus ioudaios writings Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
affect Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95
agōn, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
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
antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
aphrodite Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296
aristotelian Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 373
aristotle Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95
arriano, de praedestinatione sanctorum 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) 325
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
baptism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
basilides Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
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; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
borders v Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
bridal chamber Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 385
bultmann, rudolf Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
celibacy, celibate Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 385
chosen Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 98
christianity, adversus ioudaios writings of Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
church Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296, 373, 377, 378, 385
cicero Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
circumcision Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 372
city Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368
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
determinism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 293
dialogue, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
dio chrysostom Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95
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
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
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
elijah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
epictetus, use of dialogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
epictetus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
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
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 Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49, 74
fate/fatalism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38, 185, 293
fate Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
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
gender Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296, 373
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) 95, 98
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
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
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
grace, and free will 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) 325
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; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185, 293
grief (lupē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98
holy spirit Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
honor/shame Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49, 74; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
household Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
household code Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 377
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
imperative, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
irenaeus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14
isaac Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
israel Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98
jerusalem Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 368, 372
jews Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
john Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
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
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
marriage, human Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296, 378
masculine, masculinity Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 373
mesopotamians Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 38
mistranslations Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 293
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
mē genoito Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
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
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
obstinacy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
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) 95, 98
patriarchal, patriarchy Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 373
paul, and passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98
paul, gospel of Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95
paul, rhetoric of Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98
paul Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98; Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
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
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
physical description, use of diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
plotinus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38
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
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49, 74
proof texts Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185, 293
prophecy, prophets, prophetic books Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296, 377
prophetic text/book Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
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
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
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
relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
reliance, on god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
resurrection Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 97
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
ritual Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
roles, sexual/social Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 373, 385
roman assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95, 98
romans Neusner Green and Avery-Peck, Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points (2022) 87
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 14, 38, 185
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
service to god or christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 74
simile Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 385
situationsbedingt, kontext(e) Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 424
slaves, slavery Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 373, 377, 385
song of songs Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
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
soziales urbekenntnis Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 424
stoics, stoicism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 95
sumer(ians) Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 378
superbia Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 185
symbol(ic), symbolism Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 385
telos of law, christ as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 49
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
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
virgin(al), virginity' Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 385
wahrscheinlichkeitsdeutungen Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 424
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
word (logos) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 98
yhwh, yahweh Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 296