1. Hebrew Bible, Exodus, 22.27 (9th cent. BCE - 3rd cent. BCE)
| 22.27. אֱלֹהִים לֹא תְקַלֵּל וְנָשִׂיא בְעַמְּךָ לֹא תָאֹר׃ | 22.27. Thou shalt not revile God, nor curse a ruler of thy people." |
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2. Hebrew Bible, Hosea, 9.3 (9th cent. BCE - 3rd cent. BCE)
| 9.3. לֹא יֵשְׁבוּ בְּאֶרֶץ יְהוָה וְשָׁב אֶפְרַיִם מִצְרַיִם וּבְאַשּׁוּר טָמֵא יֹאכֵלוּ׃ | 9.3. They shall not dwell in the LORD’S land; But Ephraim shall return to Egypt, And they shall eat unclean food in Assyria." |
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3. Hebrew Bible, Joel, 2.32 (9th cent. BCE - 3rd cent. BCE)
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4. Hebrew Bible, Proverbs, 1.14 (9th cent. BCE - 3rd cent. BCE)
| 1.14. גּוֹרָלְךָ תַּפִּיל בְּתוֹכֵנוּ כִּיס אֶחָד יִהְיֶה לְכֻלָּנוּ׃ | 1.14. Cast in thy lot among us; Let us all have one purse’—" |
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5. Hebrew Bible, Ezekiel, 4.13 (6th cent. BCE - 5th cent. BCE)
| 4.13. וַיֹּאמֶר יְהוָה כָּכָה יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־לַחְמָם טָמֵא בַּגּוֹיִם אֲשֶׁר אַדִּיחֵם שָׁם׃ | 4.13. And the LORD said: ‘Even thus shall the children of Israel eat their bread unclean, among the nations whither I will drive them.’" |
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6. Cicero, On Divination, 1.51, 2.49, 2.61 (2nd cent. BCE - 1st cent. BCE)
| 1.51. At vero P. Decius ille Q. F., qui primus e Deciis consul fuit, cum esset tribunus militum M. Valerio A. Cornelio consulibus a Samnitibusque premeretur noster exercitus, cum pericula proeliorum iniret audacius monereturque, ut cautior esset, dixit, quod extat in annalibus, se sibi in somnis visum esse, cum in mediis hostibus versaretur, occidere cum maxuma gloria. Et tum quidem incolumis exercitum obsidione liberavit; post triennium autem, cum consul esset, devovit se et in aciem Latinorum inrupit armatus. Quo eius facto superati sunt et deleti Latini. Cuius mors ita gloriosa fuit, ut eandem concupisceret filius. 2.49. Potest igitur tale aliquid etiam sua sponte in lapicidinis Chiorum extitisse. Sed sit hoc fictum; quid? in nubibus numquam animadvertisti leonis formam aut hippocentauri? Potest igitur, quod modo negabas, veritatem casus imitari. Sed quoniam de extis et de fulgoribus satis est disputatum, ostenta restant, ut tota haruspicina sit pertractata. Mulae partus prolatus est a te. Res mirabilis, propterea quia non saepe fit; sed si fieri non potuisset, facta non esset. Atque hoc contra omnia ostenta valeat, numquam, quod fieri non potuerit, esse factum; sin potuerit, non esse mirandum. Causarum enim ignoratio in re nova mirationem facit; eadem ignoratio si in rebus usitatis est, non miramur. Nam qui mulam peperisse miratur, is, quo modo equa pariat, aut omnino quae natura partum animantis faciat, ignorat. Sed quod crebro videt, non miratur, etiamsi, cur fiat, nescit; quod ante non vidit, id si evenit, ostentum esse censet. Utrum igitur cum concepit mula an cum peperit, ostentum est? 2.61. Quorum omnium causas si a Chrysippo quaeram, ipse ille divinationis auctor numquam illa dicet facta fortuito naturalemque rationem omnium reddet; nihil enim fieri sine causa potest; nec quicquam fit, quod fieri non potest; nec, si id factum est, quod potuit fieri, portentum debet videri; nulla igitur portenta sunt. Nam si, quod raro fit, id portentum putandum est, sapientem esse portentum est; saepius enim mulam peperisse arbitror quam sapientem fuisse. Illa igitur ratio concluditur: nec id, quod non potuerit fieri, factum umquam esse, nec, quod potuerit, id portentum esse; | 1.51. And yet let me cite another: the famous Publius Decius, son of Quintus, and the first of that family to become consul, was military tribune in the consulship of Marcus Valerius and Aulus Cornelius while our army was being hard pressed by the Samnites. When, because of his rushing too boldly into the dangers of battle, he was advised to be more cautious, he replied, according to the annals, I dreamed that by dying in the midst of the enemy I should win immortal fame. And though he was unharmed at that time and extricated the army from its difficulties, yet three years later, when consul, he devoted himself to death and rushed full-armed against the battle-line of the Latins. By this act of his the Latins were overcome and destroyed; and so glorious was his death that his son sought the same fate. 2.49. Therefore, it is possible that some such figure as Carneades described did spontaneously appear in the Chian quarries. On the other hand, the story may be untrue. Again, you have often noticed clouds take the form of a lion or a hippocentaur. Therefore it is possible for chance to imitate reality, and this you just now denied.[22] But since entrails and lightnings have been sufficiently discussed it remains for us to examine portents, if we are to treat soothsaying in its entirety. You spoke of a mule bearing a colt. Such an event excites wonder because it seldom occurs; but if it had been impossible it would not have occurred. And it may be urged with effect against all portents that the impossible never has happened and that the possible need not excite any wonder. Now, in case of some new occurrence, ignorance of its cause is what excites our wonder; whereas, the same ignorance as to things of frequent occurrence does not. For the man who marvels that a mule has foaled does not understand how a mare foals and is ignorant of animal parturition in general. What he sees frequently causes him no astonishment even though he does not know how it happened. If something happens which he never saw before he considers it a portent. Then, which is the portent — the mules conception or its parturition? 2.61. If I were to ask Chrysippus the causes of all the phenomena just mentioned, that distinguished writer on divination would never say that they happened by chance, but he would find an explanation for each of them in the laws of nature. For he would say: Nothing can happen without a cause; nothing actually happens that cannot happen; if that has happened which could have happened, then it should not be considered a portent; therefore there are no such things as portents. Now if a thing is to be considered a portent because it is seldom seen, then a wise man is a portent; for, as I think, it oftener happens that a mule brings forth a colt than that nature produces a sage. Chrysippus, in this connexion, gives the following syllogism: That which could not have happened never did happen; and that which could have happened is no portent; therefore, in any view, there is no such thing as a portent. |
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7. Septuagint, 1 Maccabees, 1.47 (2nd cent. BCE - 2nd cent. BCE)
| 1.47. to build altars and sacred precincts and shrines for idols, to sacrifice swine and unclean animals |
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8. Septuagint, Ecclesiasticus (Siracides), 18.1, 50.17 (2nd cent. BCE - 2nd cent. BCE)
| 18.1. He who lives for ever created the whole universe; 18.1. Like a drop of water from the sea and a grain of sand so are a few years in the day of eternity. 50.17. Then all the people together made haste and fell to the ground upon their faces to worship their Lord,the Almighty, God Most High. |
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9. Septuagint, Judith, 7.4 (2nd cent. BCE - 0th cent. CE)
| 7.4. When the Israelites saw their vast numbers they were greatly terrified, and every one said to his neighbor, "These men will now lick up the face of the whole land; neither the high mountains nor the valleys nor the hills will bear their weight. |
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10. Septuagint, Wisdom of Solomon, 7.3, 18.1, 50.17 (2nd cent. BCE - 1st cent. BCE)
| 7.3. And when I was born, I began to breathe the common air,and fell upon the kindred earth,and my first sound was a cry, like that of all. 18.1. But for thy holy ones there was very great light. Their enemies heard their voices but did not see their forms,and counted them happy for not having suffered |
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11. Philo of Alexandria, On The Special Laws, 2.42 (1st cent. BCE - 1st cent. CE)
| 2.42. The law sets down every day as a festival, adapting itself to an irreproachable life, as if men continually obeyed nature and her injunctions. And if wickedness did not prosper, subduing by their predomit influence all those reasonings about what things might be expedient, which they have driven out of the soul of each individual, but if all the powers of the virtues remained in all respects unsubdued, then the whole time from a man's birth to his death would be one uninterrupted festival, and all houses and every city would pass their time in continual fearlessness and peace, being full of every imaginable blessing, enjoying perfect tranquillity. |
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12. Josephus Flavius, Jewish Antiquities, 3.181, 4.207, 11.346 (1st cent. CE - 1st cent. CE)
| 3.181. When Moses distinguished the tabernacle into three parts, and allowed two of them to the priests, as a place accessible and common, he denoted the land and the sea, these being of general access to all; but he set apart the third division for God, because heaven is inaccessible to men. 4.207. 10. Let no one blaspheme those gods which other cities esteem such; nor may any one steal what belongs to strange temples, nor take away the gifts that are dedicated to any god. 11.346. 7. Now when Alexander was dead, the government was parted among his successors, but the temple upon Mount Gerizzim remained. And if any one were accused by those of Jerusalem of having eaten things common or of having broken the Sabbath, or of any other crime of the like nature |
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13. New Testament, 1 Corinthians, 1.1-1.2, 1.9, 1.26, 3.6, 5.2, 7.17, 7.21, 9.4, 11.1-11.34, 15.19, 15.28, 15.36, 15.58 (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: 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 3.6. I planted. Apollos watered. But Godgave the increase. 5.2. You are puffed up, anddidn't rather mourn, that he who had done this deed might be removedfrom among you. 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. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 9.4. Have we no right to eat and to drink? 11.1. Be imitators of me, even as I also am of Christ. 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 11.34. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 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. |
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14. New Testament, 1 Thessalonians, 1.4, 1.10, 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 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 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. |
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15. New Testament, 2 Corinthians, 1.19, 5.15, 5.21, 6.4 (1st cent. CE - 1st cent. CE)
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16. New Testament, Acts, 10.14, 13.14, 15.21, 16.13-16.15, 17.2, 18.4, 21.28 (1st cent. CE - 2nd cent. CE)
| 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 21.28. crying out, "Men of Israel, help! This is the man who teaches all men everywhere against the people, and the law, and this place. Moreover, he also brought Greeks into the temple, and has defiled this holy place! |
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17. New Testament, Colossians, 1.13 (1st cent. CE - 1st cent. CE)
| 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; |
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18. New Testament, Ephesians, 4.13 (1st cent. CE - 1st cent. CE)
| 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; |
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19. New Testament, Galatians, 1.4, 1.6, 2.14, 2.17, 2.19-2.21, 3.21, 3.23, 4.9-4.11, 5.5, 5.13, 5.22, 6.14 (1st cent. CE - 1st cent. CE)
| 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 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! 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.10. You observe days, months,seasons, and years. 4.11. I am afraid for you, that I might havewasted my labor for you. 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. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. |
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20. New Testament, Hebrews, 3.7-4.11 (1st cent. CE - 1st cent. CE)
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21. New Testament, Philippians, 1.6, 1.28-1.29, 2.9-2.11, 2.13, 3.12-3.14 (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 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 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. |
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22. New Testament, Romans, 1.16, 1.18, 2.10, 3.9, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.20, 3.29, 4.10, 4.11, 4.12, 4.25, 6, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.22, 6.23, 8.3, 8.24, 8.25, 8.30, 9, 9.11, 9.16, 9.19, 9.24, 10, 10.9, 10.13, 11, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 14, 14.1, 14.1-15.13, 14.2, 14.3, 14.4, 14.5, 14.6, 14.7, 14.9, 14.10, 14.11, 14.12, 14.13, 14.14, 14.15, 14.16, 14.17, 14.18, 14.19, 14.20, 14.21, 14.23, 15, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.13 (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. |
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23. New Testament, Mark, 2.27, 7.2 (1st cent. CE - 1st cent. CE)
| 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. |
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24. Aelius Aristides, Orations, 45.4, 45.7 (2nd cent. CE - 2nd cent. CE)
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25. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE)
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26. Pliny The Younger, Letters, 10.97 (2nd cent. CE - 2nd cent. CE)
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27. Pliny The Younger, Letters, 10.97 (2nd cent. CE - 2nd cent. CE)
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28. Nag Hammadi, The Gospel of Thomas, 27 (3rd cent. CE - 3rd cent. CE)
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29. Macrobius, Commentary On The Dream of Scipio, 1.2.7-1.2.8 (4th cent. CE - 5th cent. CE)
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30. Anon., Gospel of Thomas, 27
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