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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 2-9


nannan, Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. , We know that the judgment of God is according to truth against those who practice such things. , 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? , Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? , 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; , who "will pay back to everyone according to their works:", to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; , but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation, , oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. , But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. , For there is no partiality with God. , For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. , For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified , (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves, , in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) , in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. , Indeed you bear the name of a Jew, and rest on the law, and glory in God, , and know his will, and approve the things that are excellent, being instructed out of the law, , and are confident that you yourself are a guide of the blind, a light to those who are in darkness, , a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. , You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? , You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? , You who glory in the law, through your disobedience of the law do you dishonor God? , For "the name of God is blasphemed among the Gentiles because of you," just as it is written. , For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. , If therefore the uncircumcised keep the ordinances of the law, won't his uncircumcision be accounted as circumcision? , Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? , For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; , but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God.


nannan, Then what advantage does the Jew have? Or what is the profit of circumcision? , Much in every way! Because first of all, they were entrusted with the oracles of God. , For what if some were without faith? Will their lack of faith nullify the faithfulness of God? , 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.", But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. , May it never be! For then how will God judge the world? , For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? , 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. , 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. , As it is written, "There is no one righteous. No, not one. , There is no one who understands. There is no one who seeks after God. , They have all turned aside. They have together become unprofitable. There is no one who does good, No, not, so much as one.", "Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips;", "Whose mouth is full of cursing and bitterness.", "Their feet are swift to shed blood. , Destruction and misery are in their ways. , The way of peace, they haven't known.", "There is no fear of God before their eyes.", Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. , Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. , But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; , even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction, , for all have sinned, and fall short of the glory of God; , being justified freely by his grace through the redemption that is in Christ Jesus; , whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; , to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. , Where then is the boasting? It is excluded. By what manner of law? Of works? No, but by a law of faith. , We maintain therefore that a man is justified by faith apart from the works of the law. , Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also, , since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. , Do we then nullify the law through faith? May it never be! No, we establish the law.


nannan, What then will we say that Abraham, our forefather, has found according to the flesh? , For if Abraham was justified by works, he has something to boast about, but not toward God. , For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness.", Now to him who works, the reward is not accounted as of grace, but as of debt. , But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. , Even as David also pronounces blessing on the man to whom God counts righteousness apart from works, , "Blessed are they whose iniquities are forgiven, Whose sins are covered. , Blessed is the man whom the Lord will by no means charge with sin.", Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. , How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. , He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. , The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. , For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. , For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. , For the law works wrath, for where there is no law, neither is there disobedience. , For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. , As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. , Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be.", 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. , Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God, , and being fully assured that what he had promised, he was able also to perform. , Therefore it also was "reckoned to him for righteousness.", Now it was not written that it was accounted to him for his sake alone, , but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead, , who was delivered up for our trespasses, and was raised for our justification.


nannan, Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; , through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. , Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; , and perseverance, proven character; and proven character, hope: , and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. , For while we were yet weak, at the right time Christ died for the ungodly. , For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. , But God commends his own love toward us, in that while we were yet sinners, Christ died for us. , Much more then, being now justified by his blood, we will be saved from God's wrath through him. , For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. , Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. , Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. , For until the law, sin was in the world; but sin is not charged when there is no law. , Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. , But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. , The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. , For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. , So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. , For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. , The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; , that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.


nannan, What shall we say then? Shall we continue in sin, that grace may abound? , May it never be! We who died to sin, how could we live in it any longer? , Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? , 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. , For if we have become united with him in the likeness of his death, we will also be part of his resurrection; , knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. , For he who has died has been freed from sin. , But if we died with Christ, we believe that we will also live with him; , knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! , For the death that he died, he died to sin one time; but the life that he lives, he lives to God. , Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. , Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. , Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. , For sin will not have dominion over you. For you are not under law, but under grace. , What then? Shall we sin, because we are not under law, but under grace? May it never be! , 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? , 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. , Being made free from sin, you became bondservants of righteousness. , 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. , For when you were servants of sin, you were free in regard to righteousness. , What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. , 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. , For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord.


nannan, Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? , For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. , So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. , Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. , For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. , But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. , What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet.", But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. , I was alive apart from the law once, but when the commandment came, sin revived, and I died. , The commandment, which was for life, this I found to be for death; , for sin, finding occasion through the commandment, deceived me, and through it killed me. , Therefore the law indeed is holy, and the commandment holy, and righteous, and good. , Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. , For we know that the law is spiritual, but I am fleshly, sold under sin. , 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. , But if what I don't desire, that I do, I consent to the law that it is good. , So now it is no more I that do it, but sin which dwells in me. , 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. , For the good which I desire, I don't do; but the evil which I don't desire, that I practice. , But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. , I find then the law, that, to me, while I desire to do good, evil is present. , For I delight in God's law after the inward man, , but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. , What a wretched man I am! Who will deliver me out of the body of this death? , I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law.


nannan, There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. , For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. , For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; , that the ordinance of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. , For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. , For the mind of the flesh is death, but the mind of the Spirit is life and peace; , because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. , Those who are in the flesh can't please God. , But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. , If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. , 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. , So then, brothers, we are debtors, not to the flesh, to live after the flesh. , 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. , For as many as are led by the Spirit of God, these are children of God. , For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father!", The Spirit himself testifies with our spirit that we are children of God; , and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. , For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. , For the creation waits with eager expectation for the sons of God to be revealed. , For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope , that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. , For we know that the whole creation groans and travails in pain together until now. , Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. , For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? , But if we hope for that which we don't see, we wait for it with patience. , In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. , He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. , We know that all things work together for good for those who love God, to those who are called according to his purpose. , For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. , Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. , What then shall we say about these things? If God is for us, who can be against us? , He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? , Who could bring a charge against God's elect? It is God who justifies. , Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. , Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? , Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter.", No, in all these things, we are more than conquerors through him who loved us. , For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, , nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord.


nannan, I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit, , that I have great sorrow and unceasing pain in my heart. , For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh, , who are Israelites; whose is the adoption, the glory, the covenants, the giving of the law, the service, and the promises; , of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. , But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. , Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called.", 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. , For this is a word of promise, "At the appointed time I will come, and Sarah will have a son.", Not only so, but Rebecca also conceived by one, by our father Isaac. , 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, , it was said to her, "The elder will serve the younger.", Even as it is written, "Jacob I loved, but Esau I hated.", What shall we say then? Is there unrighteousness with God? May it never be! , For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.", So then it is not of him who wills, nor of him who runs, but of God who has mercy. , 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.", So then, he has mercy on whom he desires, and he hardens whom he desires. , You will say then to me, "Why does he still find fault? For who withstands his will?", 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?", 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? , What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction, , and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory, , us, whom he also called, not from the Jews only, but also from the Gentiles? , As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved.", "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.'", Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remnant who will be saved; , For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth.", 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.", What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; , but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. , Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; , 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.


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

48 results
1. Hebrew Bible, Deuteronomy, a b c d\n0 . . \n1 10.16 10.16 10 16 \n2 2 2 2 None\n3 29.1 29.1 29 1 \n4 3 3 3 None\n5 32 32 32 None\n6 32.35 32.35 32 35 \n7 5 5 5 None (9th cent. BCE - 3rd cent. BCE)

2. Hebrew Bible, Exodus, 4.22, 33.22 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 33.22. וְהָיָה בַּעֲבֹר כְּבֹדִי וְשַׂמְתִּיךָ בְּנִקְרַת הַצּוּר וְשַׂכֹּתִי כַפִּי עָלֶיךָ עַד־עָבְרִי׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 33.22. And it shall come to pass, while My glory passeth by, that I will put thee in a cleft of the rock, and will cover thee with My hand until I have passed by."
3. Hebrew Bible, Genesis, 15.6, 17.5, 17.10-17.11 (9th cent. BCE - 3rd cent. BCE)

15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.5. וְלֹא־יִקָּרֵא עוֹד אֶת־שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב־הֲמוֹן גּוֹיִם נְתַתִּיךָ׃ 17.11. וּנְמַלְתֶּם אֵת בְּשַׂר עָרְלַתְכֶם וְהָיָה לְאוֹת בְּרִית בֵּינִי וּבֵינֵיכֶם׃ 15.6. And he believed in the LORD; and He counted it to him for righteousness." 17.5. Neither shall thy name any more be called Abram, but thy name shall be Abraham; for the father of a multitude of nations have I made thee." 17.10. This is My covet, which ye shall keep, between Me and you and thy seed after thee: every male among you shall be circumcised." 17.11. And ye shall be circumcised in the flesh of your foreskin; and it shall be a token of a covet betwixt Me and you."
4. Hebrew Bible, Hosea, 2.18-2.25, 11.1 (9th cent. BCE - 3rd cent. BCE)

2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’" 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
5. Hebrew Bible, Leviticus, 19.2, 19.17-19.18 (9th cent. BCE - 3rd cent. BCE)

19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.17. לֹא־תִשְׂנָא אֶת־אָחִיךָ בִּלְבָבֶךָ הוֹכֵחַ תּוֹכִיחַ אֶת־עֲמִיתֶךָ וְלֹא־תִשָּׂא עָלָיו חֵטְא׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 19.17. Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
6. Hebrew Bible, Nahum, 1.2 (9th cent. BCE - 3rd cent. BCE)

1.2. אֵל קַנּוֹא וְנֹקֵם יְהוָה נֹקֵם יְהוָה וּבַעַל חֵמָה נֹקֵם יְהוָה לְצָרָיו וְנוֹטֵר הוּא לְאֹיְבָיו׃ 1.2. The LORD is a jealous and avenging God, The LORD avengeth and is full of wrath; The LORD taketh vengeance on His adversaries, And He reserveth wrath for His enemies."
7. Hebrew Bible, Numbers, 31.2 (9th cent. BCE - 3rd cent. BCE)

31.2. נְקֹם נִקְמַת בְּנֵי יִשְׂרָאֵל מֵאֵת הַמִּדְיָנִים אַחַר תֵּאָסֵף אֶל־עַמֶּיךָ׃ 31.2. וְכָל־בֶּגֶד וְכָל־כְּלִי־עוֹר וְכָל־מַעֲשֵׂה עִזִּים וְכָל־כְּלִי־עֵץ תִּתְחַטָּאוּ׃ 31.2. ’Avenge the children of Israel of the Midianites; afterward shalt thou be gathered unto thy people.’"
8. Hebrew Bible, Psalms, 2.7, 36.8-36.11 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 36.11. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ וְצִדְקָתְךָ לְיִשְׁרֵי־לֵב׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light." 36.11. O continue Thy lovingkindness unto them that know Thee; And Thy righteousness to the upright in heart."
9. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE)

23.2. וַיִּזְבַּח אֶת־כָּל־כֹּהֲנֵי הַבָּמוֹת אֲשֶׁר־שָׁם עַל־הַמִּזְבְּחוֹת וַיִּשְׂרֹף אֶת־עַצְמוֹת אָדָם עֲלֵיהֶם וַיָּשָׁב יְרוּשָׁלִָם׃ 23.2. וַיַּעַל הַמֶּלֶךְ בֵּית־יְהוָה וְכָל־אִישׁ יְהוּדָה וְכָל־יֹשְׁבֵי יְרוּשָׁלִַם אִתּוֹ וְהַכֹּהֲנִים וְהַנְּבִיאִים וְכָל־הָעָם לְמִקָּטֹן וְעַד־גָּדוֹל וַיִּקְרָא בְאָזְנֵיהֶם אֶת־כָּל־דִּבְרֵי סֵפֶר הַבְּרִית הַנִּמְצָא בְּבֵית יְהוָה׃ 23.3. וַיַּרְכִּבֻהוּ עֲבָדָיו מֵת מִמְּגִדּוֹ וַיְבִאֻהוּ יְרוּשָׁלִַם וַיִּקְבְּרֻהוּ בִּקְבֻרָתוֹ וַיִּקַּח עַם־הָאָרֶץ אֶת־יְהוֹאָחָז בֶּן־יֹאשִׁיָּהוּ וַיִּמְשְׁחוּ אֹתוֹ וַיַּמְלִיכוּ אֹתוֹ תַּחַת אָבִיו׃ 23.3. וַיַּעֲמֹד הַמֶּלֶךְ עַל־הָעַמּוּד וַיִּכְרֹת אֶת־הַבְּרִית לִפְנֵי יְהוָה לָלֶכֶת אַחַר יְהוָה וְלִשְׁמֹר מִצְוֺתָיו וְאֶת־עֵדְוֺתָיו וְאֶת־חֻקֹּתָיו בְּכָל־לֵב וּבְכָל־נֶפֶשׁ לְהָקִים אֶת־דִּבְרֵי הַבְּרִית הַזֹּאת הַכְּתֻבִים עַל־הַסֵּפֶר הַזֶּה וַיַּעֲמֹד כָּל־הָעָם בַּבְּרִית׃ 23.2. And the king went up to the house of the LORD, and all the men of Judah and all the inhabitants of Jerusalem with him, and the priests, and the prophets, and all the people, both small and great; and he read in their ears all the words of the book of the covet which was found in the house of the LORD." 23.3. And the king stood on the platform, and made a covet before the LORD, to walk after the LORD, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to confirm the words of this covet that were written in this book; and all the people stood to the covet."
10. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

7.14. אֲנִי אֶהְיֶה־לּוֹ לְאָב וְהוּא יִהְיֶה־לִּי לְבֵן אֲשֶׁר בְּהַעֲוֺתוֹ וְהֹכַחְתִּיו בְּשֵׁבֶט אֲנָשִׁים וּבְנִגְעֵי בְּנֵי אָדָם׃ 7.14. I will be his father, and he will be my son. If he commit iniquity, I will chasten him with the rod of men, and with such plagues as befall the sons of Adam:"
11. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
12. Hebrew Bible, Isaiah, 24.5-24.6, 27.9, 41.8, 51.2 (8th cent. BCE - 5th cent. BCE)

24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 24.6. עַל־כֵּן אָלָה אָכְלָה אֶרֶץ וַיֶּאְשְׁמוּ יֹשְׁבֵי בָהּ עַל־כֵּן חָרוּ יֹשְׁבֵי אֶרֶץ וְנִשְׁאַר אֱנוֹשׁ מִזְעָר׃ 27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 51.2. בָּנַיִךְ עֻלְּפוּ שָׁכְבוּ בְּרֹאשׁ כָּל־חוּצוֹת כְּתוֹא מִכְמָר הַמְלֵאִים חֲמַת־יְהוָה גַּעֲרַת אֱלֹהָיִךְ׃ 51.2. הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet." 24.6. Therefore hath a curse devoured the earth, And they that dwell therein are found guilty; Therefore the inhabitants of the earth waste away, And men are left few." 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." 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many."
13. Hebrew Bible, Jeremiah, 9.25-9.26, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

9.25. עַל־מִצְרַיִם וְעַל־יְהוּדָה וְעַל־אֱדוֹם וְעַל־בְּנֵי עַמּוֹן וְעַל־מוֹאָב וְעַל כָּל־קְצוּצֵי פֵאָה הַיֹּשְׁבִים בַּמִּדְבָּר כִּי כָל־הַגּוֹיִם עֲרֵלִים וְכָל־בֵּית יִשְׂרָאֵל עַרְלֵי־לֵב׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 9.25. Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners of their hair polled, that dwell in the wilderness; For all the nations are uncircumcised, But all the house of Israel are uncircumcised in the heart." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
14. Hebrew Bible, Joshua, 24.25 (8th cent. BCE - 5th cent. BCE)

24.25. וַיִּכְרֹת יְהוֹשֻׁעַ בְּרִית לָעָם בַּיּוֹם הַהוּא וַיָּשֶׂם לוֹ חֹק וּמִשְׁפָּט בִּשְׁכֶם׃ 24.25. So Joshua made a covet with the people that day, and set them a statute and an ordice in Shechem."
15. Septuagint, Isaiah, 52.11 (8th cent. BCE - 6th cent. BCE)

16. Hebrew Bible, Ezekiel, 16.59-16.63 (6th cent. BCE - 5th cent. BCE)

16.59. כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃ 16.61. וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחוֹתַיִךְ הַגְּדֹלוֹת מִמֵּךְ אֶל־הַקְּטַנּוֹת מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ׃ 16.62. וַהֲקִימוֹתִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃ 16.63. לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃ 16.59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet." 16.60. Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet." 16.61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet." 16.62. And I will establish My covet with thee, and thou shalt know that I am the LORD;" 16.63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’"
17. Plato, Gorgias, None (5th cent. BCE - 4th cent. BCE)

466b. Soc. Is that a question you are asking, or are you beginning a speech? Pol. I am asking a question. Soc. To my mind, they are not considered at all. Pol. How not considered? Have they not the chief power in their cities? Soc. No, if you mean power in the sense of something good for him who has it. Pol. Why, of course I mean that. Soc. Then, to my thinking, the orators have the smallest power of all who are in their city.
18. Plato, Protagoras, None (5th cent. BCE - 4th cent. BCE)

352b. how are you in regard to knowledge? Do you share the view that most people take of this, or have you some other? The opinion generally held of knowledge is something of this sort—that it is no strong or guiding or governing thing; it is not regarded as anything of that kind, but people think that, while a man often has knowledge in him, he is not governed by it, but by something else—now by passion, now by pleasure, now by pain, at times by love, and often by fear; their feeling about knowledge
19. Dead Sea Scrolls, Damascus Covenant, 1.10-1.11 (2nd cent. BCE - 1st cent. CE)

20. Septuagint, Wisdom of Solomon, 2.17-2.18 (2nd cent. BCE - 1st cent. BCE)

2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.
21. Epictetus, Discourses, 2.19.19 (1st cent. CE - 2nd cent. CE)

22. Josephus Flavius, Jewish Antiquities, 17.300, 20.200 (1st cent. CE - 1st cent. CE)

23. Mishnah, Sotah, 1.7 (1st cent. CE - 3rd cent. CE)

1.7. In the measure with which a person metes out to others, they mete out to him. She adorned herself for a sin; the Omnipresent made her repulsive. She exposed herself for a sin; the Omnipresent exposed her. She began the transgression with the thigh and afterwards with the womb; therefore she is punished first in the thigh and afterwards in the womb, nor does all the body escape."
24. New Testament, 1 Peter, 4.11 (1st cent. CE - 1st cent. CE)

4.11. If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
25. New Testament, 1 Corinthians, 1.11, 1.14-1.16, 2.6-2.7, 4.1-4.2, 7.19, 7.24, 7.39-7.40, 9.17, 9.19-9.22, 10.2, 10.14, 11.24-11.25, 12.8-12.10, 16.19 (1st cent. CE - 1st cent. CE)

1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 9.19. For though I was free fromall, I brought myself under bondage to all, that I might gain the more. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 9.21. to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.14. Therefore, my beloved, flee fromidolatry. 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. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
26. New Testament, 1 Thessalonians, 2.4, 3.11-3.13, 5.23 (1st cent. CE - 1st cent. CE)

2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 3.11. Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
27. New Testament, 1 Timothy, 1.3, 1.8-1.9 (1st cent. CE - 1st cent. CE)

1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine 1.8. But we know that the law is good, if a man uses it lawfully 1.9. as knowing this, that law is not made for a righteous man, but for the lawless and insubordinate, for the ungodly and sinners, for the unholy and profane, for murderers of fathers and murderers of mothers, for manslayers
28. New Testament, 2 Corinthians, 1.1, 3.5-3.16, 4.2, 5.14-5.15, 5.17, 6.17 (1st cent. CE - 1st cent. CE)

29. New Testament, 2 Timothy, 1.16-1.18 (1st cent. CE - 1st cent. CE)

1.16. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain 1.17. but when he was in Rome, he sought me diligently, and found me 1.18. (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well.
30. New Testament, Acts, 2.10, 7.38, 10.1-11.18, 13.2, 18.18, 18.19, 18.20, 18.21, 18.24, 18.25, 18.26, 18.27, 19.1, 19.9, 19.22, 19.29, 20, 28 (1st cent. CE - 2nd cent. CE)

31. New Testament, James, 1.22-1.25, 2.12, 2.20-2.24, 4.11 (1st cent. CE - 1st cent. CE)

1.22. But be doers of the word, and not only hearers, deluding your own selves. 1.23. For if anyone is a hearer of the word and not a doer, he is like a man beholding his natural face in a mirror; 1.24. for he sees himself, and goes away, and immediately forgets what kind of man he was. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
32. New Testament, Philemon, 23 (1st cent. CE - 1st cent. CE)

33. New Testament, Colossians, 4.7-4.17 (1st cent. CE - 1st cent. CE)

4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me. 4.12. Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. 4.13. For I testify about him, that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. 4.14. Luke, the beloved physician, and Demas greet you. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. 4.17. Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it.
34. New Testament, Ephesians, 2.1, 2.5, 2.11-2.22, 3.21 (1st cent. CE - 1st cent. CE)

2.1. You were made alive when you were dead in transgressions and sins 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.11. Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands); 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 2.17. He came and preached peace to you who were far off and to those who were near. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God 2.20. being built on the foundation of the apostles and prophets, Christ Jesus himself being the chief cornerstone; 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
35. New Testament, Galatians, 1.15, 1.19, 2.1-2.10, 2.12, 2.15-2.21, 3.1-3.2, 3.5, 3.11, 3.15-3.17, 3.19, 3.27-3.28, 4.4, 4.20, 4.24-4.26, 5.2-5.3, 5.12, 6.16 (1st cent. CE - 1st cent. CE)

1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 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. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 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! 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.20. but I could wish to be present withyou now, and to change my tone, for I am perplexed about you. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.12. I wish that those who disturb you would cut themselvesoff. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
36. New Testament, Hebrews, 5.12 (1st cent. CE - 1st cent. CE)

5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.
37. New Testament, Philippians, 2.12, 2.25, 3.6, 4.9, 4.18 (1st cent. CE - 1st cent. CE)

2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.9. The things which you learned, received, heard, and saw in me: do these things, and the God of peace will be with you. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
38. New Testament, Romans, 1, 1.3, 1.4, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 1.18, 1.18-3.20, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 3, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 3.29, 3.30, 3.31, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13, 4.14, 4.15, 4.16, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 4.25, 5, 5.2, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 7, 7.1, 7.2, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.2, 8.4, 8.15, 8.33, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.15, 9.25, 9.28, 9.30, 9.31, 9.32, 10, 10.4, 10.5, 10.19, 11, 11.13, 11.25, 11.26, 11.27, 11.28, 11.32, 11.33, 11.34, 11.35, 11.36, 12, 12.6, 12.7, 12.8, 12.19, 13, 14, 15, 15.22, 15.24, 15.30, 16, 16.3, 16.4, 16.5, 16.6, 16.7, 16.26 (1st cent. CE - 1st cent. CE)

39. New Testament, John, 1.9, 1.16 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.16. From his fullness we all received grace upon grace.
40. New Testament, Luke, 6.22 (1st cent. CE - 1st cent. CE)

6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake.
41. New Testament, Matthew, 7.1, 25.32 (1st cent. CE - 1st cent. CE)

7.1. Don't judge, so that you won't be judged. 25.32. Before him all the nations will be gathered, and he will separate them one from another, as a shepherd separates the sheep from the goats.
42. Plutarch, On Isis And Osiris, None (1st cent. CE - 2nd cent. CE)

351e. Ithink also that a source of happiness in the eternal life, which is the lot of God, is that events which come to pass do not escape His prescience. But if His knowledge and meditation on the nature of Existence should be taken away, then, to my mind, His immortality is not living, but a mere lapse of time. Therefore the effort to arrive at the Truth, and especially the truth about the gods, is a longing for the divine. For the search for truth requires for its study and investigation the consideration of sacred subjects, and it is a work more hallowed than any form of holy living or temple service; and, not least of all, it is well-pleasing to that goddess whom you worship, a goddess exceptionally wise and a lover of wisdom, to whom
43. Quintilian, Institutes of Oratory, 4.1.73-4.1.75, 4.1.77 (1st cent. CE - 1st cent. CE)

4.1.73.  On the other hand it is at times possible to give the force of an exordium to other portions of the speech. For instance we may ask the judges in the course of our statement of the facts or of our arguments to give us their best attention and good-will, a proceeding which Prodicus recommended as a means of wakening them when they begin to nod. A good example is the following: 4.1.74.  "Gaius Varenus, he who was killed by the slaves of Ancharius — I beg you, gentlemen, to give me your best attention at this point." Further if the case involves a number of different matters, each section must be prefaced with a short introduction, such as "Listen now to what follows," or "I now pass to my next point. 4.1.75.  Even in the proof there are many passages which perform the same function as an exordium, such as the passage in the pro Cluentio where Cicero introduces an attack on the censors and in the pro Murena when he apologises to Servius. But the practice is too common to need illustration. 4.1.77.  There is indeed a pedantic and childish affectation in vogue in the schools of marking the transition by some epigram and seeking to win applause by this feat of legerdemain. Ovid is given to this form of affectation in his Metamorphoses, but there is some excuse for him owing to the fact that he is compelled to weld together subjects of the most diverse nature so as to form a continuous whole.
44. Anon., Genesis Rabba, 14.6 (2nd cent. CE - 5th cent. CE)

14.6. אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת.
45. Apuleius, The Golden Ass, 11.6 (2nd cent. CE - 2nd cent. CE)

11.6. “The great priest shall carry this day, following in procession by my exhortation, a garland of roses next the rattle in his right hand. Follow my procession amongst the people and, when you come to the priest, make as though you would kiss his hand. But snatch at the roses, whereby I will put away the skin and shape of an ass. This kind of beast I have long abhorred and despised. But above all things beware that you do not doubt or fear any of those things as being hard and difficult to bring to pass. For in the same hour as I have come to you, I have commanded the priest, by a vision, of what he shall do. And all the people by my command shall be compelled to give you place and say nothing! Moreover, do not think that, amongst so fair and joyful ceremonies and in so good a company, any person shall abhor your ill-favored and deformed figure, or that any man shall be so hardy as to blame and reprove your sudden restoration to human shape. They will not conceive any sinister opinion about this deed. And know this for certain: for the rest of your life, until the hour of death, you shall be bound and subject to me! And think it not an injury to be always subject to me, since by my means and benefit you shall become a man. You shall live blessed in this world, you shall live gloriously by my guidance and protection. And when you descend to hell, you shall see me shine in that subterranean place, shining (as you see me now) in the darkness of Acheron, and reigning in the deep profundity of Styx. There you shall worship me as one who has been favorable to you. And if I perceive that you are obedient to my command, an adherent to my religion, and worthy my divine grace, know you that I will prolong your days above the time that the fates have appointed, and the celestial planets have ordained.”
46. Clement of Alexandria, Miscellanies, 7.14 (2nd cent. CE - 3rd cent. CE)

47. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2 (4th cent. CE - 5th cent. CE)

48. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.9-1.10, 1.13-1.15, 1.19 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
aberkios Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
abraham, as model of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 50, 57
abraham Nasrallah, Archaeology and the Letters of Paul (2019) 181; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357, 367, 368
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 359, 369
adams, edward Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 209
adam–christ typology, and new kind of humanity Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 180
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208, 209, 211
agency, divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
agency, human Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
agency, of believers Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
allegiance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
allegory, allegorical exegesis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
ambrose Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
ambrosiaster Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
amore iustitiae Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 370
anger, wrath, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
anicetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
anti-pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 364, 367
antioch, syria Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 369
apocalyptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
apologetic self-commendation Keener, First-Second Corinthians (2005) 150
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84
apostle/apostles, divinely inspired apostle (paul) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 353, 364, 370
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 378, 436, 521, 533
apostles decree Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
apuleius Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
aqiba Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
aquila Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158, 159
aramaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361, 367
aristobulus, household of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
aristotle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347
asia minor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159
athletics/training Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 359, 368, 369, 370, 378, 435, 436, 440, 475, 477, 521, 533, 588; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 369
banishment Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
baptism, and change of bodily conditions Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 207
baptism, corporate implications Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism, en christō Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
baptism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 440, 588
barclay, john m. g. Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179
behaviour Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
bible, and philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
biography/biographical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
boast Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334
body of christ, robinson, j.a.t. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
bonum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 604
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 379
business, commerce Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
cenchreae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
change of conditions, through christ event Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 207
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
christ event, and human vocation Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 205, 206, 207, 208
christians, numbers of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
chrysippus Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 364, 370, 380
circumcision Butts and Gross, Jews and Syriac Christians: Intersections across the First Millennium. (2010) 304; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 477; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 353, 364, 368, 380
claudius, edict of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158
claudius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
cognitive aspect Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
commandment Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 379
concealment 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) 300
concupiscentia, concupiscence Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
conscience Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 2
contract, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
contradictions, problem of Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 2, 17
conversion, ritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
corinth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158, 159, 160
covenant Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 50, 57, 58, 60
covenants, old and new, philosophy and law as Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
creation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 379
creator Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 604
death to sin Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
definition Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
demographics, population growth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
demons Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 2
desire Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
deutero-pauline Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 162
diaspora Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 364
disobedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 50
disposition Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
doctrina Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 477
doubt Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
dream imagery, distressing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 2
dreams and visions, disturbing Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 2
east, the Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158, 159, 160, 161, 162, 163, 164
economics, wealth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
eleazar b. azariah Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
epaenetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159
ephesus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 154, 155, 156, 157, 158, 159, 160
epictetus Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
eschatology, divine trial Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
eschatology Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 213; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57
esotericism, esoteric 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) 300
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
eulogia Satlow, The Gift in Antiquity (2013) 27
evaristus, elder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
faith, pistis Nasrallah, Archaeology and the Letters of Paul (2019) 181
faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
faith (belief, fidelity, trust), human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43, 50, 57
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43, 58, 60
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 284, 334
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
flavius zeuxis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
food (dietary) laws, kashrut Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 353, 364
form criticism Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 2
freedpersons (and their descendants), manumission Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
gaius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
gamaliel Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
gamble, harry Nasrallah, Archaeology and the Letters of Paul (2019) 181
gentile Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 361
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 353, 364, 367, 370, 380, 385
gentiles, jews and Nasrallah, Archaeology and the Letters of Paul (2019) 181, 182
gentiles Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 213; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 370, 378, 521, 533
genuine humanness, and jewish traditions Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204
genuine humanness, corruption of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204, 205, 206, 207, 208, 209, 210
genuine humanness, romans on Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179, 180
gift Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
gift and demand Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 60
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43
glory Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334
god, plan of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 162, 163, 164
golden ages Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 60
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 211
gospel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84
gospel of john, vis-à-vis pauline tradition Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 213
gospel of the circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 367, 380
gospels Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
greek, ethnos Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
greek, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 353, 360
greek-jewish (graeco-jewish), literature and culture Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354
greek Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
greeks, and jews Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
greeks, as critics of christianity Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
halakha Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 17
happiness, joy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 360, 361, 367
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354
heretics {see also gnostics; marcionites) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
hermas Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
hippolytus (soon after Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 50
hospitality Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
house community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
human vocation, conclusion and implications Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204, 205, 206, 207, 208, 209, 210
humilitas, humility Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
idol-food Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 164
idolatry Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
imago dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 378, 533
impiety Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
indicative and imperative Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
injustice Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
interior homo, inner man Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
intermediates Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208
intertextuality Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 284
israel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
italy, italians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
iulia daughter of drusus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
iustitia, justice Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 368, 369, 370, 440
iustitia dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 370
james (brother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 364
jerusalem Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159
jerusalem church Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 380
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 364, 369
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 368, 369, 370, 378, 440, 475, 533
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 379
jewett, robert Nasrallah, Archaeology and the Letters of Paul (2019) 181
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 367
jewish context, of pauls writings Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208, 209, 211
jewish prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 353
jewish traditions, on genuine humanness Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204
jews, jewish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158, 161
jews, judaism, gentiles and Nasrallah, Archaeology and the Letters of Paul (2019) 181, 182
jews, judaism, roman empire, and Nasrallah, Archaeology and the Letters of Paul (2019) 181
jews/hebrews, and greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
jews Black, Thomas, and Thompson, Ephesos as a Religious Center under the Principate (2022) 213; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 370, 475, 521, 533, 604
joshua b. hananiah Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 380
judaism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 477
judaize, judaizing (ioudaïzein) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 380
judea (region) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 380
justice, righteousness, divine attribute Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
justification Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
justin Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 321
koester, helmut Nasrallah, Archaeology and the Letters of Paul (2019) 181
laborers, manual Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 353, 354, 357, 360, 361, 364, 367, 368, 369, 370, 380, 385
law of christ Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
lawsuits Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
lex fidei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 370, 435, 477
lex operum / factorum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 368, 370, 435, 477
liberum arbitrium Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 378, 475, 604
literary ambition Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 162
love, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58
luther, martin Nasrallah, Archaeology and the Letters of Paul (2019) 182
macedonia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 359, 368, 369, 370, 378, 435, 436, 440, 475, 477, 521, 533
marcion Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 154, 157
master Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
mercy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
messianic age Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 60
messianic time Nasrallah, Archaeology and the Letters of Paul (2019) 181
metzger, bruce m. Nasrallah, Archaeology and the Letters of Paul (2019) 181
michel, otto Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179, 206
midrash Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 367
milan Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
mind, cognition Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61, 84
mind, observation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
mind Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
mosaic law Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 440, 475, 477, 521, 604
mother, motherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334
names Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
narcissus (person) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
natural law Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 475, 477, 521, 604
nature, natural phenomena, heaven, sky Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
nature/nature Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
nereus's sister" '186.0_154.0@papyri Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 50, 57, 58, 60
new perspective on paul Nasrallah, Archaeology and the Letters of Paul (2019) 182
niehoff, maren r. Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 209
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 379
non-pentateuchal scripture, appeal to Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 241
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58
observance of law Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 353, 361, 364, 367, 369, 370
opponents in 3 cor. Keener, First-Second Corinthians (2005) 150
oriental/oriental religions Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
origen Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
ovid Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
papyri Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 155
paradox Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 477
parents Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334
parties, strong and weak Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 164
partition theories Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 2
passion/passions, control of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
passion/passions Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
passions (pathē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208, 209
passivum divinum Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 284
patron Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
paul, apostle, gospel Nasrallah, Archaeology and the Letters of Paul (2019) 181
paul, apostle, new perspective on Nasrallah, Archaeology and the Letters of Paul (2019) 182
paul, baptismal theology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
paul, body of christ Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
paul, the apostle/st. paul, interpretation of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
paul Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158
paul (apostle), greco-roman and jewish contexts Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 347, 353, 354, 357, 360, 361, 364, 367, 368, 369, 370, 380, 385
paul the apostle, on eulogia Satlow, The Gift in Antiquity (2013) 27
paul the apostle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
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) 300
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
pelagius xxvi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 370, 533
pentateuchal Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 241
per fidem iesu christi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 368, 369, 440
peter's vision, abolitionist reading" Moxon, Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective (2017) 2
philo Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 380
philosophy/philosophers, christian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
philosophy/philosophical Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
phoebe Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 156, 160, 164
phrygia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 60
pistis, faith Nasrallah, Archaeology and the Letters of Paul (2019) 181
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 340
platonism Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 208
plutarch Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 147
pontus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
power Nasrallah, Archaeology and the Letters of Paul (2019) 181
praise Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
prisca/priscilla Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158, 159
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43, 50, 57, 58, 60
prooftexts, non-pentateuchal Jassen, Scripture and Law in the Dead Sea Scrolls (2014) 241
protestant Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370
qumran Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 321
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361, 367
reckoning Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363