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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 2.5


κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦBut 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;


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

57 results
1. Septuagint, Tobit, 4.8 (10th cent. BCE - 2nd cent. BCE)

4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.
2. Hebrew Bible, Deuteronomy, 25.2, 29.1 (9th cent. BCE - 3rd cent. BCE)

25.2. וְהָיָה אִם־בִּן הַכּוֹת הָרָשָׁע וְהִפִּילוֹ הַשֹּׁפֵט וְהִכָּהוּ לְפָנָיו כְּדֵי רִשְׁעָתוֹ בְּמִסְפָּר׃ 29.1. וַיִּקְרָא מֹשֶׁה אֶל־כָּל־יִשְׂרָאֵל וַיֹּאמֶר אֲלֵהֶם אַתֶּם רְאִיתֶם אֵת כָּל־אֲשֶׁר עָשָׂה יְהוָה לְעֵינֵיכֶם בְּאֶרֶץ מִצְרַיִם לְפַרְעֹה וּלְכָל־עֲבָדָיו וּלְכָל־אַרְצוֹ׃ 29.1. טַפְּכֶם נְשֵׁיכֶם וְגֵרְךָ אֲשֶׁר בְּקֶרֶב מַחֲנֶיךָ מֵחֹטֵב עֵצֶיךָ עַד שֹׁאֵב מֵימֶיךָ׃ 25.2. then it shall be, if the wicked man deserve to be beaten, that the judge shall cause him to lie down, and to be beaten before his face, according to the measure of his wickedness, by number." 29.1. And Moses called unto all Israel, and said unto them: Ye have seen all that the LORD did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land;"
3. Hebrew Bible, Genesis, 12.1-12.3, 15.6, 17.5, 17.10-17.11, 18.25 (9th cent. BCE - 3rd cent. BCE)

12.1. וַיְהִי רָעָב בָּאָרֶץ וַיֵּרֶד אַבְרָם מִצְרַיְמָה לָגוּר שָׁם כִּי־כָבֵד הָרָעָב בָּאָרֶץ׃ 12.1. וַיֹּאמֶר יְהוָה אֶל־אַבְרָם לֶךְ־לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל־הָאָרֶץ אֲשֶׁר אַרְאֶךָּ׃ 12.2. וַיְצַו עָלָיו פַּרְעֹה אֲנָשִׁים וַיְשַׁלְּחוּ אֹתוֹ וְאֶת־אִשְׁתּוֹ וְאֶת־כָּל־אֲשֶׁר־לוֹ׃ 12.2. וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל וַאֲבָרֶכְךָ וַאֲגַדְּלָה שְׁמֶךָ וֶהְיֵה בְּרָכָה׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 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׃ 18.25. חָלִלָה לְּךָ מֵעֲשֹׂת כַּדָּבָר הַזֶּה לְהָמִית צַדִּיק עִם־רָשָׁע וְהָיָה כַצַּדִּיק כָּרָשָׁע חָלִלָה לָּךְ הֲשֹׁפֵט כָּל־הָאָרֶץ לֹא יַעֲשֶׂה מִשְׁפָּט׃ 12.1. Now the LORD said unto Abram: ‘Get thee out of thy country, and from thy kindred, and from thy father’s house, unto the land that I will show thee." 12.2. And I will make of thee a great nation, and I will bless thee, and make thy name great; and be thou a blessing." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 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." 18.25. That be far from Thee to do after this manner, to slay the righteous with the wicked, that so the righteous should be as the wicked; that be far from Thee; shall not the judge of all the earth do justly?’"
4. Hebrew Bible, Hosea, 2.18-2.25 (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׃ 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.’"
5. Hebrew Bible, Nahum, 1.7 (9th cent. BCE - 3rd cent. BCE)

1.7. טוֹב יְהוָה לְמָעוֹז בְּיוֹם צָרָה וְיֹדֵעַ חֹסֵי בוֹ׃ 1.7. The LORD is good, A stronghold in the day of trouble; And He knoweth them that take refuge in Him."
6. Hebrew Bible, Proverbs, 3.34, 21.1 (9th cent. BCE - 3rd cent. BCE)

3.34. אִם־לַלֵּצִים הוּא־יָלִיץ ולעניים [וְלַעֲנָוִים] יִתֶּן־חֵן׃ 21.1. פַּלְגֵי־מַיִם לֶב־מֶלֶךְ בְּיַד־יְהוָה עַל־כָּל־אֲשֶׁר יַחְפֹּץ יַטֶּנּוּ׃ 21.1. נֶפֶשׁ רָשָׁע אִוְּתָה־רָע לֹא־יֻחַן בְּעֵינָיו רֵעֵהוּ׃ 3.34. If it concerneth the scorners, He scorneth them, But unto the humble He giveth grace." 21.1. The king’s heart is in the hand of the LORD, as the watercourses: He turneth it whithersoever He will."
7. Hebrew Bible, Psalms, 51.5, 51.7, 95.5, 106.1, 135.3, 136.5-136.9, 145.8, 145.17, 147.5, 148.2-148.6 (9th cent. BCE - 3rd cent. BCE)

51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 95.5. אֲשֶׁר־לוֹ הַיָּם וְהוּא עָשָׂהוּ וְיַבֶּשֶׁת יָדָיו יָצָרוּ׃ 106.1. וַיּוֹשִׁיעֵם מִיַּד שׂוֹנֵא וַיִּגְאָלֵם מִיַּד אוֹיֵב׃ 106.1. הַלְלוּיָהּ הוֹדוּ לַיהוָה כִּי־טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ 135.3. הַלְלוּ־יָהּ כִּי־טוֹב יְהוָה זַמְּרוּ לִשְׁמוֹ כִּי נָעִים׃ 136.5. לְעֹשֵׂה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעוֹלָם חַסְדּוֹ׃ 136.6. לְרֹקַע הָאָרֶץ עַל־הַמָּיִם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.7. לְעֹשֵׂה אוֹרִים גְּדֹלִים כִּי לְעוֹלָם חַסְדּוֹ׃ 136.8. אֶת־הַשֶּׁמֶשׁ לְמֶמְשֶׁלֶת בַּיּוֹם כִּי לְעוֹלָם חַסְדּוֹ׃ 136.9. אֶת־הַיָּרֵחַ וְכוֹכָבִים לְמֶמְשְׁלוֹת בַּלָּיְלָה כִּי לְעוֹלָם חַסְדּוֹ׃ 145.8. חַנּוּן וְרַחוּם יְהוָה אֶרֶךְ אַפַּיִם וּגְדָל־חָסֶד׃ 145.17. צַדִּיק יְהוָה בְּכָל־דְּרָכָיו וְחָסִיד בְּכָל־מַעֲשָׂיו׃ 147.5. גָּדוֹל אֲדוֹנֵינוּ וְרַב־כֹּחַ לִתְבוּנָתוֹ אֵין מִסְפָּר׃ 148.2. הַלְלוּהוּ כָל־מַלְאָכָיו הַלְלוּהוּ כָּל־צבאו [צְבָאָיו׃] 148.3. הַלְלוּהוּ שֶׁמֶשׁ וְיָרֵחַ הַלְלוּהוּ כָּל־כּוֹכְבֵי אוֹר׃ 148.4. הַלְלוּהוּ שְׁמֵי הַשָּׁמָיִם וְהַמַּיִם אֲשֶׁר מֵעַל הַשָּׁמָיִם׃ 148.5. יְהַלְלוּ אֶת־שֵׁם יְהוָה כִּי הוּא צִוָּה וְנִבְרָאוּ׃ 148.6. וַיַּעֲמִידֵם לָעַד לְעוֹלָם חָק־נָתַן וְלֹא יַעֲבוֹר׃ 51.5. For I know my transgressions; And my sin is ever before me." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 95.5. The sea is His, and He made it; And His hands formed the dry land." 106.1. Hallelujah. O give thanks unto the LORD; for He is good; for His mercy endureth for ever." 135.3. Praise ye the LORD, for the LORD is good; Sing praises unto His name, for it is pleasant." 136.5. To Him that by understanding made the heavens, for His mercy endureth for ever." 136.6. To Him that spread forth the earth above the waters, For His mercy endureth for ever." 136.7. To Him that made great lights, For His mercy endureth for ever;" 136.8. The sun to rule by day, For His mercy endureth for ever;" 136.9. The moon and stars to rule by night, For His mercy endureth for ever." 145.8. The LORD is gracious, and full of compassion; Slow to anger, and of great mercy." 145.17. The LORD is righteous in all His ways, And gracious in all His works." 147.5. Great is our Lord, and mighty in power; His understanding is infinite." 148.2. Praise ye Him, all His angels; Praise ye Him, all His hosts." 148.3. Praise ye Him, sun and moon; Praise Him, all ye stars of light." 148.4. Praise Him, ye heavens of heavens, And ye waters that are above the heavens." 148.5. Let them praise the name of the LORD; For He commanded, and they were created." 148.6. He hath also established them for ever and ever; He hath made a decree which shall not be transgressed."
8. Hebrew Bible, Zephaniah, 1.14 (9th cent. BCE - 3rd cent. BCE)

1.14. קָרוֹב יוֹם־יְהוָה הַגָּדוֹל קָרוֹב וּמַהֵר מְאֹד קוֹל יוֹם יְהוָה מַר צֹרֵחַ שָׁם גִּבּוֹר׃ 1.14. The great day of the LORD is near, It is near and hasteth greatly, Even the voice of the day of the LORD, Wherein the mighty man crieth bitterly."
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, 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."
11. Hebrew Bible, Isaiah, 2.8, 2.20, 10.20, 10.22, 41.8, 45.8-45.18, 46.10, 51.2 (8th cent. BCE - 5th cent. BCE)

2.8. וַתִּמָּלֵא אַרְצוֹ אֱלִילִים לְמַעֲשֵׂה יָדָיו יִשְׁתַּחֲווּ לַאֲשֶׁר עָשׂוּ אֶצְבְּעֹתָיו׃ 10.22. כִּי אִם־יִהְיֶה עַמְּךָ יִשְׂרָאֵל כְּחוֹל הַיָּם שְׁאָר יָשׁוּב בּוֹ כִּלָּיוֹן חָרוּץ שׁוֹטֵף צְדָקָה׃ 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 45.9. הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 45.12. אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.13. אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃ 45.14. כֹּה אָמַר יְהוָה יְגִיעַ מִצְרַיִם וּסְחַר־כּוּשׁ וּסְבָאִים אַנְשֵׁי מִדָּה עָלַיִךְ יַעֲבֹרוּ וְלָךְ יִהְיוּ אַחֲרַיִךְ יֵלֵכוּ בַּזִּקִּים יַעֲבֹרוּ וְאֵלַיִךְ יִשְׁתַּחֲוּוּ אֵלַיִךְ יִתְפַּלָּלוּ אַךְ בָּךְ אֵל וְאֵין עוֹד אֶפֶס אֱלֹהִים׃ 45.15. אָכֵן אַתָּה אֵל מִסְתַּתֵּר אֱלֹהֵי יִשְׂרָאֵל מוֹשִׁיעַ׃ 45.16. בּוֹשׁוּ וְגַם־נִכְלְמוּ כֻּלָּם יַחְדָּו הָלְכוּ בַכְּלִמָּה חָרָשֵׁי צִירִים׃ 45.17. יִשְׂרָאֵל נוֹשַׁע בַּיהוָה תְּשׁוּעַת עוֹלָמִים לֹא־תֵבֹשׁוּ וְלֹא־תִכָּלְמוּ עַד־עוֹלְמֵי עַד׃ 45.18. כִּי כֹה אָמַר־יְהוָה בּוֹרֵא הַשָּׁמַיִם הוּא הָאֱלֹהִים יֹצֵר הָאָרֶץ וְעֹשָׂהּ הוּא כוֹנְנָהּ לֹא־תֹהוּ בְרָאָהּ לָשֶׁבֶת יְצָרָהּ אֲנִי יְהוָה וְאֵין עוֹד׃ 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׃ 2.8. Their land also is full of idols; Every one worshippeth the work of his own hands, That which his own fingers have made." 2.20. In that day a man shall cast away His idols of silver, and his idols of gold, Which they made for themselves to worship, To the moles and to the bats;" 10.20. And it shall come to pass in that day, That the remt of Israel, And they that are escaped of the house of Jacob, Shall no more again stay upon him that smote them; But shall stay upon the LORD, the Holy One of Israel, in truth." 10.22. For though thy people, O Israel, be as the sand of the sea, Only a remt of them shall return; An extermination is determined, overflowing with righteousness. ." 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 45.8. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it." 45.9. Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?" 45.10. Woe unto him that saith unto his father. 'Wherefore begettest thou?’ Or to a woman: ‘Wherefore travailest thou?’" 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 45.12. I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded." 45.13. I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts." 45.14. Thus saith the LORD: The labour of Egypt, and the merchandise of Ethiopia, And of the Sabeans, men of stature, Shall come over unto thee, and they shall be thine; They shall go after thee, in chains they shall come over; And they shall fall down unto thee, They shall make supplication unto thee: Surely God is in thee, and there is none else, There is no other God." 45.15. Verily Thou art a God that hidest Thyself, O God of Israel, the Saviour." 45.16. They shall be ashamed, yea, confounded, all of them; They shall go in confusion together that are makers of idols." 45.17. O Israel, that art saved by the LORD with an everlasting salvation; Ye shall not be ashamed nor confounded world without end." 45.18. For thus saith the LORD that created the heavens, He is God; That formed the earth and made it, He established it, He created it not to be empty or chaotic, He established it to be settled and inhabited: I am the LORD, and there is none else." 46.10. Declaring the end from the beginning, and from ancient times things that are not yet done; Saying: ‘My counsel shall stand, and all My pleasure will I do’;" 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."
12. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

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׃ 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."
13. 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."
14. 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.’"
15. Septuagint, Tobit, 4.8 (4th cent. BCE - 2nd cent. BCE)

4.8. If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have.
16. Anon., Testament of Levi, 3.2-3.3 (2nd cent. BCE - 2nd cent. CE)

3.2. And it has fire, snow, and ice made ready for the day of judgement, in the righteous judgement of God; for in it are all the spirits of the retributions for vengeance on men. 3.3. And in the second are the hosts of the armies which are ordained for the day of judgement, to work vengeance on the spirits of deceit and of Beliar. And above them are the holy ones.
17. Dead Sea Scrolls, Community Rule, 4.4 (2nd cent. BCE - 1st cent. CE)

18. Hebrew Bible, Daniel, 4.35, 11.31 (2nd cent. BCE - 2nd cent. BCE)

11.31. וּזְרֹעִים מִמֶּנּוּ יַעֲמֹדוּ וְחִלְּלוּ הַמִּקְדָּשׁ הַמָּעוֹז וְהֵסִירוּ הַתָּמִיד וְנָתְנוּ הַשִּׁקּוּץ מְשׁוֹמֵם׃ 11.31. And arms shall stand on his part, and they shall profane the sanctuary, even the stronghold, and shall take away the continual burnt-offering, and they shall set up the detestable thing that causeth appalment."
19. Septuagint, Wisdom of Solomon, 14.11, 15.1, 18.1 (2nd cent. BCE - 1st cent. BCE)

14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish. 15.1. But thou, our God, art kind and true,patient, and ruling all things in mercy. 18.1. But for thy holy ones there was very great light. Their enemies heard their voices but did not see their forms,and counted them happy for not having suffered
20. Septuagint, 4 Maccabees, 1.26 (2nd cent. BCE - 2nd cent. BCE)

1.26. In the soul it is boastfulness, covetousness, thirst for honor, rivalry, and malice;
21. Philo of Alexandria, On The Life of Abraham, 135 (1st cent. BCE - 1st cent. CE)

135. As men, being unable to bear discreetly a satiety of these things, get restive like cattle, and become stiff-necked, and discard the laws of nature, pursuing a great and intemperate indulgence of gluttony, and drinking, and unlawful connections; for not only did they go mad after women, and defile the marriage bed of others, but also those who were men lusted after one another, doing unseemly things, and not regarding or respecting their common nature, and though eager for children, they were convicted by having only an abortive offspring; but the conviction produced no advantage, since they were overcome by violent desire;
22. Anon., 2 Baruch, 51.1-51.3 (1st cent. CE - 2nd cent. CE)

23. Artemidorus, Oneirocritica, 1.80 (1st cent. CE - 2nd cent. CE)

24. Josephus Flavius, Against Apion, 2.215 (1st cent. CE - 1st cent. CE)

2.215. 31. Now the greatest part of offenses with us are capital, as if any one be guilty of adultery; if any one force a virgin; if any one be so impudent as to attempt sodomy with a male; or if, upon another’s making an attempt upon him, he submits to be so used. There is also a law for slaves of the like nature that can never be avoided.
25. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 12 (1st cent. CE - 1st cent. CE)

26. New Testament, 1 John, 4.17 (1st cent. CE - 1st cent. CE)

4.17. In this love has been made perfect among us, that we may have boldness in the day of judgment, because as he is, even so are we in this world.
27. New Testament, 1 Peter, 1.17, 2.23, 4.5, 5.5 (1st cent. CE - 1st cent. CE)

1.17. If you call on him as Father, who without respect of persons judges according to each man's work, pass the time of your living as strangers here in reverent fear: 2.23. Who, when he was reviled, didn't revile back. When he suffered, didn't threaten, but committed himself to him who judges righteously; 4.5. who will give account to him who is ready to judge the living and the dead. 5.5. Likewise, you younger ones, be subject to the elder. Yes, all of you gird yourselves with humility, to subject yourselves to one another; for "God resists the proud, but gives grace to the humble.
28. New Testament, 1 Corinthians, 1.7-1.8, 1.18-1.24, 2.4, 2.7, 2.9-2.10, 2.12, 3.13, 4.5, 4.9, 5.5, 7.26, 7.36, 7.40, 11.24-11.25, 11.32, 12.3-12.4, 12.7, 14.1, 14.6, 14.25-14.26, 14.30, 15.3-15.8, 15.11, 15.24-15.28 (1st cent. CE - 1st cent. CE)

1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.9. But as it is written,"Things which an eye didn't see, and an ear didn't hear,Which didn't enter into the heart of man,These God has prepared for those who love him. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 3.13. each man's work will be revealed. For the Day will declare it,because it is revealed in fire; and the fire itself will test what sortof work each man's work is. 4.5. Thereforejudge nothing before the time, until the Lord comes, who will bothbring to light the hidden things of darkness, and reveal the counselsof the hearts. Then each man will get his praise from God. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.36. But if any man thinks that he is behavinginappropriately toward his virgin, if she is past the flower of herage, and if need so requires, let him do what he desires. He doesn'tsin. Let them marry. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 12.3. Therefore Imake known to you that no man speaking by God's Spirit says, "Jesus isaccursed." No one can say, "Jesus is Lord," but by the Holy Spirit. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 14.1. Follow after love, and earnestly desire spiritual gifts, butespecially that you may prophesy. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 14.25. And thus the secrets of his heart are revealed.So he will fall down on his face and worship God, declaring that God isamong you indeed. 14.26. What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. 14.30. But if a revelationis made to another sitting by, let the first keep silent. 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.6. Then he appeared to overfive hundred brothers at once, most of whom remain until now, but somehave also fallen asleep. 15.7. Then he appeared to James, then to allthe apostles 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all.
29. New Testament, 1 Thessalonians, 1.5, 1.10, 2.14, 5.9 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ
30. New Testament, 2 Peter, 2.4, 3.7 (1st cent. CE - 1st cent. CE)

2.4. For if God didn't spare angels when they sinned, but cast them down to Tartarus, and committed them to pits of darkness, to be reserved to judgment; 3.7. But the heavens that now are, and the earth, by the same word have been stored up for fire, being reserved against the day of judgment and destruction of ungodly men.
31. New Testament, 2 Corinthians, 3.5-3.16, 4.16-4.18, 5.10, 12.1, 12.4, 12.8 (1st cent. CE - 1st cent. CE)

32. New Testament, 2 Thessalonians, 1.5-1.10 (1st cent. CE - 1st cent. CE)

1.5. This is an obvious sign of the righteous judgment of God, to the end that you may be counted worthy of the Kingdom of God, for which you also suffer. 1.6. Since it is a righteous thing with God to repay affliction to those who afflict you 1.7. and to give relief to you that are afflicted with us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire 1.8. giving vengeance to those who don't know God, and to those who don't obey the gospel of our Lord Jesus 1.9. who will pay the penalty: eternal destruction from the face of the Lord and from the glory of his might 1.10. when he comes to be glorified in his saints, and to be admired among all those who have believed (because our testimony to you was believed) in that day.
33. New Testament, 2 Timothy, 2.17-2.18, 3.2, 4.1, 4.14 (1st cent. CE - 1st cent. CE)

2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 3.2. For men will be lovers of self, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, unthankful, unholy 4.1. I charge you therefore before God and the Lord Jesus Christ, who will judge the living and the dead at His appearing and His kingdom: 4.14. Alexander, the coppersmith, did much evil to me. The Lord will repay him according to his works
34. New Testament, Acts, a b c d\n0 "24.24" "24.24" "24 24"\n1 10.42 10.42 10 42 \n2 17.29 17.29 17 29 \n3 17.31 17.31 17 31 \n4 2.23 2.23 2 23 \n5 24.25 24.25 24 25 \n6 8.20 8.20 8 20 (1st cent. CE - 2nd cent. CE)

35. New Testament, Apocalypse, 11.18, 20.11-20.15, 21.8, 21.21 (1st cent. CE - 1st cent. CE)

11.18. The nations were angry, and your wrath came, as did the time for the dead to be judged, and to give your servants the prophets, their reward, as well as the saints, and those who fear your name, the small and the great; and to destroy those who destroy the earth. 20.11. I saw a great white throne, and him who sat on it, from whose face the earth and the heaven fled away. There was found no place for them. 20.12. I saw the dead, the great and the small, standing before the throne, and they opened books. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 21.21. The twelve gates were twelve pearls. Each one of the gates was made of one pearl. The street of the city was pure gold, like transparent glass.
36. New Testament, James, 1.4, 4.6, 5.3, 5.7-5.9 (1st cent. CE - 1st cent. CE)

1.4. Let patience have its perfect work, that you may be perfect and complete, lacking in nothing. 4.6. But he gives more grace. Therefore it says, "God resists the proud, but gives grace to the humble. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door.
37. New Testament, Jude, 6 (1st cent. CE - 1st cent. CE)

38. New Testament, Colossians, 1.22 (1st cent. CE - 1st cent. CE)

1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him
39. New Testament, Ephesians, 1.4, 2.1-2.3, 2.5-2.10, 2.14, 3.6, 5.1-5.14 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
40. New Testament, Galatians, 1.7, 1.12, 1.15-1.16, 2.1-2.10, 2.15-2.20, 3.2, 3.5-3.9, 3.15-3.17, 3.19, 4.4, 4.24-4.26, 5.8, 5.16-5.25 (1st cent. CE - 1st cent. CE)

1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 2.15. 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. 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? 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. 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. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 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. 5.8. This persuasion is notfrom him who calls you. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit.
41. New Testament, Hebrews, 1.1, 4.12, 5.7-5.8, 6.2, 6.7-6.8, 7.8, 7.23, 9.27, 10.19-10.39, 11.4-11.5, 11.12-11.13, 11.19, 11.21, 11.29, 11.31, 11.35, 11.37, 12.23, 12.25-12.29 (1st cent. CE - 1st cent. CE)

1.1. God, having in the past spoken to the fathers through the prophets at many times and in various ways 4.12. For the word of God is living, and active, and sharper than any two-edged sword, and piercing even to the dividing of soul and spirit, of both joints and marrow, and is able to discern the thoughts and intentions of the heart. 5.7. He, in the days of his flesh, having offered up prayers and petitions with strong crying and tears to him who was able to save him from death, and having been heard for his godly fear 5.8. though he was a Son, yet learned obedience by the things which he suffered. 6.2. of the teaching of baptisms, of laying on of hands, of resurrection of the dead, and of eternal judgment. 6.7. For the land which has drunk the rain that comes often on it, and brings forth a crop suitable for them for whose sake it is also tilled, receives blessing from God; 6.8. but if it bears thorns and thistles, it is rejected and near being cursed, whose end is to be burned. 7.8. Here people who die receive tithes, but there one receives tithes of whom it is testified that he lives. 7.23. Many, indeed, have been made priests, because they are hindered from continuing by death. 9.27. Inasmuch as it is appointed for men to die once, and after this, judgment 10.19. Having therefore, brothers, boldness to enter into the holy place by the blood of Jesus 10.20. by the way which he dedicated for us, a new and living way, through the veil, that is to say, his flesh; 10.21. and having a great priest over the house of God 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water 10.23. let us hold fast the confession of our hope unyieldingly. For he who promised is faithful. 10.24. Let us consider how to provoke one another to love and good works 10.25. not forsaking our own assembling together, as the custom of some is, but exhorting one another; and so much the more, as you see the Day approaching. 10.26. For if we sin willfully after we have received the knowledge of the truth, there remains no more a sacrifice for sins 10.27. but a certain fearful expectation of judgment, and a fierceness of fire which will devour the adversaries. 10.28. A man who disregards Moses' law dies without compassion on the word of two or three witnesses. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people. 10.31. It is a fearful thing to fall into the hands of the living God. 10.32. But remember the former days, in which, after you were enlightened, you endured a great struggle with sufferings; 10.33. partly, being exposed to both reproaches and oppressions; and partly, becoming partakers with those who were treated so. 10.34. For you both had compassion on me in my chains, and joyfully accepted the plundering of your possessions, knowing that you have for yourselves a better possession and an enduring one in the heavens. 10.35. Therefore don't throw away your boldness, which has a great reward. 10.36. For you need endurance so that, having done the will of God, you may receive the promise. 10.37. In a very little while, He who comes will come, and will not wait. 10.38. But the righteous will live by faith. If he shrinks back, my soul has no pleasure in him. 10.39. But we are not of those who shrink back to destruction, but of those who have faith to the saving of the soul. 11.4. By faith, Abel offered to God a more excellent sacrifice than Cain, through which he had testimony given to him that he was righteous, God bearing witness with respect to his gifts; and through it he, being dead, still speaks. 11.5. By faith, Enoch was taken away, so that he wouldn't see death, and he was not found, because God translated him. For he has had testimony given to him that before his translation he had been well pleasing to God. 11.12. Therefore as many as the stars of the sky in multitude, and as innumerable as the sand which is by the sea shore, were fathered by one man, and him as good as dead. 11.13. These all died in faith, not having received the promises, but having seen them and embraced them from afar, and having confessed that they were strangers and pilgrims on the earth. 11.19. accounting that God is able to raise up even from the dead. Figuratively speaking, he also did receive him back from the dead. 11.21. By faith, Jacob, when he was dying, blessed each of the sons of Joseph, and worshiped, leaning on the top of his staff. 11.29. By faith, they passed through the Red sea as on dry land. When the Egyptians tried to do so, they were swallowed up. 11.31. By faith, Rahab the prostitute, didn't perish with those who were disobedient, having received the spies in peace. 11.35. Women received their dead by resurrection. Others were tortured, not accepting their deliverance, that they might obtain a better resurrection. 11.37. They were stoned. They were sawn apart. They were tempted. They were slain with the sword. They went around in sheepskins, in goatskins; being destitute, afflicted, ill-treated 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 12.25. See that you don't refuse him who speaks. For if they didn't escape when they refused him who warned on the Earth, how much more will we not escape who turn away from him who warns from heaven 12.26. whose voice shook the earth, then, but now he has promised, saying, "Yet once more I will shake not only the earth, but also the heavens. 12.27. This phrase, "Yet once more," signifies the removing of those things that are shaken, as of things that have been made, that those things which are not shaken may remain. 12.28. Therefore, receiving a kingdom that can't be shaken, let us have grace, by which we may offer service well pleasing to God, with reverence and awe 12.29. for our God is a consuming fire.
42. New Testament, Philippians, 2.10-2.11 (1st cent. CE - 1st cent. CE)

2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father.
43. New Testament, Romans, 1, 1.2, 1.5, 1.6, 1.13, 1.16, 1.17, 1.18, 1.18-2.16, 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, 2.1, 2.2, 2.3, 2.4, 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, 3.3, 3.4, 3.6, 3.8, 3.9, 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, 4.3, 4.4, 4.5, 4.9, 4.10, 4.11, 4.13, 4.14, 4.15, 4.17, 4.18, 4.19, 4.20, 4.21, 4.22, 4.23, 4.24, 5, 5.9, 5.12, 5.20, 6, 7, 7.5, 8, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.15, 8.18, 8.28, 8.29, 8.30, 8.37, 8.38, 8.39, 9, 9.1, 9.4, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.27, 9.28, 9.29, 9.31, 9.32, 10, 10.2, 10.4, 10.5, 10.8, 10.9, 10.10, 10.11, 10.14, 10.17, 10.19, 11, 11.1, 11.2, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 11.12, 11.13, 11.14, 11.15, 11.16, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.25, 11.26, 11.27, 11.28, 11.29, 11.30, 11.31, 11.32, 11.36, 14, 14.1-15.13, 14.10, 14.11, 14.12, 15.7, 15.8, 15.9, 15.10, 15.11, 15.12, 15.24, 15.31, 16, 16.26 (1st cent. CE - 1st cent. CE)

44. New Testament, John, 5.22-5.29 (1st cent. CE - 1st cent. CE)

5.22. For the Father judges no one, but he has given all judgment to the Son 5.23. that all may honor the Son, even as they honor the Father. He who doesn't honor the Son doesn't honor the Father who sent him. 5.24. Most assuredly I tell you, he who hears my word, and believes him who sent me, has eternal life, and doesn't come into judgment, but has passed out of death into life. 5.25. Most assuredly, I tell you, the hour comes, and now is, when the dead will hear the Son of God's voice; and those who hear will live. 5.26. For as the Father has life in himself, even so he gave to the Son also to have life in himself. 5.27. He also gave him authority to execute judgment, because he is a son of man. 5.28. Don't marvel at this, for the hour comes, in which all that are in the tombs will hear his voice 5.29. and will come out; those who have done good, to the resurrection of life; and those who have done evil, to the resurrection of judgment.
45. New Testament, Luke, 1.51, 18.32 (1st cent. CE - 1st cent. CE)

1.51. He has shown strength with his arm. He has scattered the proud in the imagination of their heart. 18.32. For he will be delivered up to the Gentiles, will be mocked, treated shamefully, and spit on.
46. New Testament, Mark, 4.12, 10.14, 10.18 (1st cent. CE - 1st cent. CE)

4.12. that 'seeing they may see, and not perceive; and hearing they may hear, and not understand; lest perhaps they should turn again, and their sins should be forgiven them.' 10.14. But when Jesus saw it, he was moved with indignation, and said to them, "Allow the little children to come to me! Don't forbid them, for the Kingdom of God belongs to such as these. 10.18. Jesus said to him, "Why do you call me good? No one is good except one -- God.
47. New Testament, Matthew, 5.3, 5.10, 6.19, 10.15, 11.22-11.24, 16.9, 25.31-25.46 (1st cent. CE - 1st cent. CE)

5.3. Blessed are the poor in spirit, For theirs is the Kingdom of Heaven. 5.10. Blessed are those who have been persecuted for righteousness' sake, For theirs is the Kingdom of Heaven. 6.19. Don't lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 11.22. But I tell you, it will be more tolerable for Tyre and Sidon on the day of judgment than for you. 11.23. You, Capernaum, who are exalted to Heaven, you will go down to Hades. For if the mighty works had been done in Sodom which were done in you, it would have remained until this day. 11.24. But I tell you that it will be more tolerable for the land of Sodom, on the day of judgment, than for you. 16.9. Don't you yet perceive, neither remember the five loaves for the five thousand, and how many baskets you took up? 25.31. But when the Son of Man comes in his glory, and all the holy angels with him, then he will sit on the throne of his glory. 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. 25.33. He will set the sheep on his right hand, but the goats on the left. 25.34. Then the King will tell those on his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; 25.35. for I was hungry, and you gave me food to eat; I was thirsty, and you gave me drink; I was a stranger, and you took me in; 25.36. naked, and you clothed me; I was sick, and you visited me; I was in prison, and you came to me.' 25.37. Then the righteous will answer him, saying, 'Lord, when did we see you hungry, and feed you; or thirsty, and give you a drink? 25.38. When did we see you as a stranger, and take you in; or naked, and clothe you? 25.39. When did we see you sick, or in prison, and come to you?' 25.40. The King will answer them, 'Most assuredly I tell you, inasmuch as you did it to one of the least of these my brothers, you did it to me.' 25.41. Then he will say also to those on the left hand, 'Depart from me, you cursed, into the eternal fire which is prepared for the devil and his angels; 25.42. for I was hungry, and you didn't give me food to eat; I was thirsty, and you gave me no drink; 25.43. I was a stranger, and you didn't take me in; naked, and you didn't clothe me; sick, and in prison, and you didn't visit me.' 25.44. Then they will also answer, saying, 'Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and didn't help you?' 25.45. Then he will answer them, saying, 'Most assuredly I tell you, inasmuch as you didn't do it to one of the least of these, you didn't do it to me.' 25.46. These will go away into eternal punishment, but the righteous into eternal life.
48. Tosefta, Peah, 4.18 (1st cent. CE - 2nd cent. CE)

49. Clement of Alexandria, Extracts From The Prophets, 58 (2nd cent. CE - 3rd cent. CE)

50. Clement of Alexandria, Miscellanies, 2.15.68 (2nd cent. CE - 3rd cent. CE)

51. Origen, Commentary On Romans, 5.9 (3rd cent. CE - 3rd cent. CE)

52. Origen, Commentary On Romans, 5.9 (3rd cent. CE - 3rd cent. CE)

53. Origen, Commentary On Romans, 5.9 (3rd cent. CE - 3rd cent. CE)

54. Origen, Against Celsus, 7.50 (3rd cent. CE - 3rd cent. CE)

7.50. Celsus has not explained how error accompanies the becoming, or product of generation; nor has he expressed himself with sufficient clearness to enable us to compare his ideas with ours, and to pass judgment on them. But the prophets, who have given some wise suggestions on the subject of things produced by generation, tell us that a sacrifice for sin was offered even for new-born infants, as not being free from sin. They say, I was shapen in iniquity, and in sin did my mother conceive me; also, They are estranged from the womb; which is followed by the singular expression, They go astray as soon as they are born, speaking lies. Besides, our wise men have such a contempt for all sensible objects, that sometimes they speak of all material things as vanity: thus, For the creature was made subject to vanity, not willingly, but by reason of him that subjected the same in hope; at other times as vanity of vanities, Vanity of vanities, says the Preacher, all is vanity. Who has given so severe an estimate of the life of the human soul here on earth, as he who says: Verily every man at his best estate is altogether vanity? He does not hesitate at all as to the difference between the present life of the soul and that which it is to lead hereafter. He does not say, Who knows if to die is not to live, and if to live is not death But he boldly proclaims the truth, and says, Our soul is bowed down to the dust; and, You have brought me into the dust of death; and similarly, Who will deliver me from the body of this death? also, Who will change the body of our humiliation. It is a prophet also who says, You have brought us down in a place of affliction; meaning by the place of affliction this earthly region, to which Adam, that is to say, man, came after he was driven out of paradise for sin. Observe also how well the different life of the soul here and hereafter has been recognised by him who says, Now we see in a glass, obscurely, but then face to face; and, Whilst we are in our home in the body, we are away from our home in the Lord; wherefore we are well content to go from our home in the body, and to come to our home with the Lord.
55. Origen, On First Principles, 1.6.2, 3.1.6, 3.1.15, 3.2.1-3.2.2 (3rd cent. CE - 3rd cent. CE)

1.6.2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death — the last enemy — shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: I do not pray for these alone, but for all who shall believe in Me through their word: that they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us; and again, when He says: That they may be one, even as We are one; I in them, and You in Me, that they may be made perfect in one. And this is further confirmed by the language of the Apostle Paul: Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fullness of Christ. And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: That you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment. 3.1.6. And now, to confirm the deductions of reason by the authority of Scripture — viz., that it is our own doing whether we live rightly or not, and that we are not compelled, either by those causes which come to us from without, or, as some think, by the presence of fate— we adduce the testimony of the prophet Micah, in these words: If it has been announced to you, O man, what is good, or what the Lord requires of you, except that you should do justice, and love mercy, and be ready to walk with the Lord your God. Moses also speaks as follows: I have placed before your face the way of life and the way of death: choose what is good, and walk in it. Isaiah, moreover, makes this declaration: If you are willing, and hear me, you shall eat the good of the land. But if you be unwilling, and will not hear me, the sword shall consume you; for the mouth of the Lord has spoken this. In the Psalm, too, it is written: If My people had heard Me, if Israel had walked in My ways, I would have humbled her enemies to nothing; by which he shows that it was in the power of the people to hear, and to walk in the ways of God. The Saviour also saying, I say unto you, Resist not evil; and, Whoever shall be angry with his brother, shall be in danger of the judgment; and, Whosoever shall look upon a woman to lust after her, has already committed adultery with her in his heart; and in issuing certain other commands — conveys no other meaning than this, that it is in our own power to observe what is commanded. And therefore we are rightly rendered liable to condemnation if we transgress those commandments which we are able to keep. And hence He Himself also declares: Every one who hears my words, and does them, I will show to whom he is like: he is like a wise man who built his house upon a rock, etc. So also the declaration: Whoever hears these things, and does them not, is like a foolish man, who built his house upon the sand, etc. Even the words addressed to those who are on His right hand, Come unto Me, all you blessed of My Father, etc.; for I was an hungered, and you gave Me to eat; I was thirsty, and you gave Me drink, manifestly show that it depended upon themselves, that either these should be deserving of praise for doing what was commanded and receiving what was promised, or those deserving of censure who either heard or received the contrary, and to whom it was said, Depart, you cursed, into everlasting fire. Let us observe also, that the Apostle Paul addresses us as having power over our own will, and as possessing in ourselves the causes either of our salvation or of our ruin: Do you despise the riches of His goodness, and of His patience, and of His long-suffering, not knowing that the goodness of God leads you to repentance? But, according to your hardness and impenitent heart, you are treasuring up for yourself wrath on the day of judgment and of the revelation of the just judgment of God, who will render to every one according to his work: to those who by patient continuance in well-doing seek for glory and immortality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, indignation, tribulation, and distress, on every soul of man that works evil, on the Jew first, and (afterwards) on the Greek; but glory, and honour, and peace to every one that does good, to the Jew first, and (afterwards) to the Greek. You will find also innumerable other passages in holy Scripture, which manifestly show that we possess freedom of will. Otherwise there would be a contrariety in commandments being given us, by observing which we may be saved, or by transgressing which we may be condemned, if the power of keeping them were not implanted in us. 3.1.6. Now, that it is our business to live virtuously, and that God asks this of us, as not being dependent on Him nor on any other, nor, as some think, upon fate, but as being our own doing, the prophet Micah will prove when he says: If it has been announced to you, O man, what is good, or what does the Lord require of you, except to do justice and to love mercy? Moses also: I have placed before your face the way of life, and the way of death: choose what is good, and walk in it. Isaiah too: If you are willing, and hear me, you shall eat the good of the land; but if you be unwilling, and will not hear me, the sword will consume you: for the mouth of the Lord has spoken it. And in the Psalms: If My people had heard Me, and Israel had walked in My ways, I would have humbled their enemies to nothing, and laid My hand upon those that afflicted them; showing that it was in the power of His people to hear and to walk in the ways of God. And the Saviour also, when He commands, But I say unto you, Resist not evil; and, Whosoever shall be angry with his brother, shall be in danger of the judgment; and, Whosoever shall look upon a woman to lust after her, has already committed adultery with her in his heart; and by any other commandment which He gives, declares that it lies with ourselves to keep what is enjoined, and that we shall reasonably be liable to condemnation if we transgress. And therefore He says in addition: He that hears My words, and does them, shall be likened to a prudent man, who built his house upon a rock, etc., etc.; while he that hears them, but does them not, is like a foolish man, who built his house upon the sand, etc. And when He says to those on His right hand, Come, you blessed of My Father, etc.; for I was an hungered, and you gave Me to eat; I was thirsty, and you gave Me to drink, it is exceedingly manifest that He gives the promises to these as being deserving of praise. But, on the contrary, to the others, as being censurable in comparison with them, He says, Depart, you cursed, into everlasting fire! And let us observe how Paul also converses with us as having freedom of will, and as being ourselves the cause of ruin or salvation, when he says, Do you despise the riches of His goodness, and of His patience, and of His long-suffering; not knowing that the goodness of God leads you to repentance? But, according to your hardness and impenitent heart, you are treasuring up for yourself wrath on the day of wrath and revelation of the righteous judgment of God; who will render to every one according to his works: to those who, by patient continuance in well-doing, seek for glory and immortality, eternal life; while to those who are contentious, and believe not the truth, but who believe iniquity, anger, wrath, tribulation, and distress, on every soul of man that works evil; on the Jew first, and on the Greek: but glory, and honour, and peace to every one that works good; to the Jew first, and to the Greek. There are, indeed, innumerable passages in the Scriptures which establish with exceeding clearness the existence of freedom of will. 3.1.15. Let us now look at those passages of Ezekiel where he says, I will take away from them their stony heart, and I will put in them a heart of flesh, that they may walk in My statutes, and keep Mine ordices. For if God, when He pleases, takes away a heart of stone and bestows a heart of flesh, that His ordices may be observed and His commandments may be obeyed, it will then appear that it is not in our power to put away wickedness. For the taking away of a stony heart seems to be nothing else than the removal of the wickedness by which one is hardened, from whomsoever God pleases to remove it. Nor is the bestowal of a heart of flesh, that the precepts of God may be observed and His commandments obeyed, any other thing than a man becoming obedient, and no longer resisting the truth, but performing works of virtue. If, then, God promises to do this, and if, before He takes away the stony heart, we are unable to remove it from ourselves, it follows that it is not in our power, but in God's only, to cast away wickedness. And again, if it is not our doing to form within us a heart of flesh, but the work of God alone, it will not be in our power to live virtuously, but it will in everything appear to be a work of divine grace. Such are the assertions of those who wish to prove from the authority of Holy Scripture that nothing lies in our own power. Now to these we answer, that these passages are not to be so understood, but in the following manner. Take the case of one who was ignorant and untaught, and who, feeling the disgrace of his ignorance, should, driven either by an exhortation from some person, or incited by a desire to emulate other wise men, hand himself over to one by whom he is assured that he will be carefully trained and competently instructed. If he, then, who had formerly hardened himself in ignorance, yield himself, as we have said, with full purpose of mind to a master, and promise to obey him in all things, the master, on seeing clearly the resolute nature of his determination, will appropriately promise to take away all ignorance, and to implant knowledge within his mind; not that he undertakes to do this if the disciple refuse or resist his efforts, but only on his offering and binding himself to obedience in all things. So also the Word of God promises to those who draw near to Him, that He will take away their stony heart, not indeed from those who do not listen to His word, but from those who receive the precepts of His teaching; as in the Gospels we find the sick approaching the Saviour, asking to receive health, and thus at last be cured. And in order that the blind might be healed and regain their sight, their part consisted in making supplication to the Saviour, and in believing that their cure could be effected by Him; while His part, on the other hand, lay in restoring to them the power of vision. And in this way also does the Word of God promise to bestow instruction by taking away the stony heart, i.e., by the removal of wickedness, that so men may be able to walk in the divine precepts, and observe the commandments of the law. 3.1.15. Let us look also at the declaration in Ezekiel, which says, I shall take away their stony hearts, and will put in them hearts of flesh, that they may walk in My statutes and keep My precepts. For if God, when He wills, takes away the stony hearts, and implants hearts of flesh, so that His precepts are obeyed and His commandments are observed, it is not in our power to put away wickedness. For the taking away of the stony hearts is nothing else than the taking away of the wickedness, according to which one is hardened, from him from whom God wills to take it; and the implanting of a heart of flesh, so that a man may walk in the precepts of God and keep His commandments, what else is it than to become somewhat yielding and unresistent to the truth, and to be capable of practising virtues? And if God promises to do this, and if, before He takes away the stony hearts, we do not lay them aside, it is manifest that it does not depend upon ourselves to put away wickedness; and if it is not we who do anything towards the production within us of the heart of flesh, but if it is God's doing, it will not be our own act to live agreeably to virtue, but altogether (the result of) divine grace. Such will be the statements of him who, from the mere words (of Scripture), annihilates free-will. But we shall answer, saying, that we ought to understand these passages thus: That as a man, e.g., who happened to be ignorant and uneducated, on perceiving his own defects, either in consequence of an exhortation from his teacher, or in some other way, should spontaneously give himself up to him whom he considers able to introduce him to education and virtue; and, on his yielding himself up, his instructor promises that he will take away his ignorance, and implant instruction, not as if it contributed nothing to his training, and to the avoiding of ignorance, that he brought himself to be healed, but because the instructor promised to improve him who desired improvement; so, in the same way, the Word of God promises to take away wickedness, which it calls a stony heart, from those who come to it, not if they are unwilling, but (only) if they submit themselves to the Physician of the sick, as in the Gospels the sick are found coming to the Saviour, and asking to obtain healing, and so are cured. And, let me say, the recovery of sight by the blind is, so far as their request goes, the act of those who believe that they are capable of being healed; but as respects the restoration of sight, it is the work of our Saviour. Thus, then, does the Word of God promise to implant knowledge in those who come to it, by taking away the stony and hard heart, which is wickedness, in order that one may walk in the divine commandments, and keep the divine injunctions. 3.2.1. We have now to notice, agreeably to the statements of Scripture, how the opposing powers, or the devil himself, contends with the human race, inciting and instigating men to sin. And in the first place, in the book of Genesis, the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses (a little treatise, of which the Apostle Jude makes mention in his Epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve's transgression. This also is made a subject of inquiry by some, viz., who the angel was that, speaking from heaven to Abraham, said, Now I know that you fear God, and on my account hast not spared your beloved son, whom you loved. For he is manifestly described as an angel who said that he knew then that Abraham feared God, and had not spared his beloved son, as the Scripture declares, although he did not say that it was on account of God that Abraham had done this, but on his, that is, the speaker's account. We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt; and afterwards, also, who he is that is called the destroying angel, as well as he who in the book of Leviticus is called Apopompæus, i.e., Averter, regarding whom Scripture says, One lot for the Lord, and one lot for Apopompæus, i.e., the Averter. In the first book of Kings, also, an evil spirit is said to strangle Saul; and in the third book, Micaiah the prophet says, I saw the Lord of Israel sitting on His throne, and all the host of heaven standing by Him, on His right hand and on His left. And the Lord said, Who will deceive Achab king of Israel, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the Lord, and said, I will deceive him. And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said, You shall deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord has put a lying spirit in the mouth of all your prophets: the Lord has spoken evil concerning you. Now by this last quotation it is clearly shown that a certain spirit, from his own (free) will and choice, elected to deceive (Achab), and to work a lie, in order that the Lord might mislead the king to his death, for he deserved to suffer. In the first book of Chronicles also it is said, The devil, Satan, stood up against Israel, and provoked David to number the people. In the Psalms, moreover, an evil angel is said to harass certain persons. In the book of Ecclesiastes, too, Solomon says, If the spirit of the ruler rise up against you, leave not your place; for soundness will restrain many transgressions. In Zechariah we read that the devil stood on the right hand of Joshua, and resisted him. Isaiah says that the sword of the Lord arises against the dragon, the crooked serpent. And what shall I say of Ezekiel, who in his second vision prophesies most unmistakeably to the prince of Tyre regarding an opposing power, and who says also that the dragon dwells in the rivers of Egypt? Nay, with what else are the contents of the whole work which is written regarding Job occupied, save with the (doings) of the devil, who asks that power may be given him over all that Job possesses, and over his sons, and even over his person? And yet the devil is defeated through the patience of Job. In that book the Lord has by His answers imparted much information regarding the power of that dragon which opposes us. Such, meanwhile, are the statements made in the Old Testament, so far as we can at present recall them, on the subject of hostile powers being either named in Scripture, or being said to oppose the human race, and to be afterwards subjected to punishment. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.
56. Origen, Homilies On Leviticus, 8.3, 12.4 (3rd cent. CE - 3rd cent. CE)

57. Anon., 4 Ezra, 7.33-7.44, 14.35

7.33. And the Most High shall be revealed upon the seat of judgment, and compassion shall pass away, and patience shall be withdrawn; 7.34. but only judgment shall remain, truth shall stand, and faithfulness shall grow strong. 7.35. And recompense shall follow, and the reward shall be manifested; righteous deeds shall awake, and unrighteous deeds shall not sleep. 7.36. Then the pit of torment shall appear, and opposite it shall be the place of rest; and the furnace of hell shall be disclosed, and opposite it the paradise of delight. 7.37. Then the Most High will say to the nations that have been raised from the dead, `Look now, and understand whom you have denied, whom you have not served, whose commandments you have despised! 7.38. Look on this side and on that; here are delight and rest, and there are fire and torments!' Thus he will speak to them on the day of judgment -- 7.39. a day that has no sun or moon or stars 7.40. or cloud or thunder or lightning or wind or water or air, or darkness or evening or morning 7.41. or summer or spring or heat or winter or frost or cold or hail or rain or dew 7.42. or noon or night, or dawn or shining or brightness or light, but only the splendor of the glory of the Most High, by which all shall see what has been determined for them. 7.43. For it will last for about a week of years. 7.44. This is my judgment and its prescribed order; and to you alone have I shown these things. 14.35. For after death the judgment will come, when we shall live again; and then the names of the righteous will become manifest, and the deeds of the ungodly will be disclosed.


Subjects of this text:

subject book bibliographic info
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) 57
abraham Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
abraham (patriarch) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
agency, divine Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
agency, human Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
agency, in conversion Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
alms(giving) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 355
ambrosiaster Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
anger, wrath, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
anima/soul, pre-existence Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
anima/soul, traducianism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 147, 148
apocalyptic Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
apostle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370, 372
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
apostles decree Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
aramaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
argument Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
atonement, as means of deliverance from death nan
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
baptism Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
belief Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
beliefs, basic and non-basic Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 64, 65
benefit Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
bultmann, rudolf Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 64
child, childhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 238
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
christianity, philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370
circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
clement of alexandria Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
community Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
compassion, conversion, significance of deSilva, Ephesians (2022) 116
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
contract, relation to trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
corinth, ancient, sexual conduct in Keener, First-Second Corinthians (2005) 55
cosmic conflict Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58, 64
diaspora Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 238
diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
dikaiosynē (δικαιοσύνη) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
disobedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 147, 148
distress (thlipsis), christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
distress (thlipsis), eschatological Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
dokein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
dynamis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
elchasaites Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
election (of israel) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
epistolography Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
eschatological expectation deSilva, Ephesians (2022) 255
eschatology, judgment Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
eschatology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 166
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 147
ezra Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 64, 65
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58, 148
father, fatherhood' Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 238
forgiveness, glory nan
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
freedom, and cognition Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
gender Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
gentile Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370, 372
gentiles Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
gift of cognition, in epictetus and paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
glory, transformation into Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
gnostics and gnosticism, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism, secret or oral tradition, belief in Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gnostics and gnosticism Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
gospel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
gospel of the circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
grace, as gods beneficence deSilva, Ephesians (2022) 116
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58, 147, 148, 166
greek, ethnos Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
greek-jewish (graeco-jewish), literature and culture Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354
greek language/literature Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
grief (lupē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
group boundaries deSilva, Ephesians (2022) 255
guilt, and reatus, sin nature/propensity/principle Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354
honor Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
honor and dishonor deSilva, Ephesians (2022) 116, 255
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65, 166
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364, 875
identity construction Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
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) 533
immorality, sexual Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
inheritance deSilva, Ephesians (2022) 255
interior homo, inner man Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
interpolation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
israel Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
jesus (of nazareth) Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 355
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
jews Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
judaism, hellenistic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
judaism, hellenistic judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
judaism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
judea (region) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
judgement Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
judgment deSilva, Ephesians (2022) 255
judgment (divine) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 64
knowledge, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 147, 148, 166
law, of moses Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 355, 357, 361, 370, 372
law of christ Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
logos Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
love, loyal protest, tradition of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 64
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58, 166
luke, gospel of, as pauline gospel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
mani and manichaeans Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
marcion and marcionites, antitheses (marcion) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, canon of new testament and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
marcion and marcionites, hermeneutics of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
messiah Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
messianic concepts Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
monbaz, monobazos Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 355
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
moses Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
nan, action Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
nan, anger Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
nan, antiquity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
nan, argumentation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
nature/nature Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
nineteenth century (scholarship) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
nomizein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65
nomos Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
norden, eduard Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
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) 361, 370
origen Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65, 70
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
pagan Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
paradidonai Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 147
passion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
passions deSilva, Ephesians (2022) 116
passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 209
paul, and eschatology Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
paul, and passions (pathē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
paul, gospel of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
paul, rhetoric of Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
paul Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 355, 357, 361, 370, 372
paul of tarsus Allen and Doedens, Turmoil, Trauma and Tenacity in Early Jewish Literature (2022) 256
pauline epistles, luke as pauline gospel Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pauline epistles, marcion's collection" Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
pelagius xxvi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
pharisees Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
philosophy, christianity treated by gnostics as Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
philosophy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872, 875; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
phronein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65
pistis, as gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
platonism/platonic/platonists Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
preaching, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872, 875
predetermination Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58, 64, 65
propositional trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65
proselyte, proselytism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 355
protestant Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370
protrepsis/protreptic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
punishment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
qumran documents Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
rapture Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 224
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 58
religion, of man Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875
religion passim, idolatry Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
religion passim, origin of religion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
repentance Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
reproof Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
resurrection, connection to morality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
resurrection, extent of (generality) Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
resurrection, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
resurrection, relationship to salvation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 39
resurrection of jesus as sign Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
revelation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166; Nicklas et al., Other Worlds and Their Relation to This World: Early Jewish and Ancient Christian Traditions (2010) 224; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
rhetoric, device Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
rhetoric, homily Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
rhetoric, rhetorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 372
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
righteousness deSilva, Ephesians (2022) 255
roman assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
rome, churches/christians in Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 372
sabbatum, sabbath Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 533
salvation, discriminatory salvation/grace Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
salvation Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 875; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65; deSilva, Ephesians (2022) 255
satan Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 166
scriptures, interpretation of, as basis for pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 64, 65
self-determination, αὐτεξούσιον Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 65
self-trust, negative Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 148
sexual relations, (mis)behaviour Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 357
sexuality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
sin Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
speech-in-character (prosōpopoeia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
spirit, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 65, 166
stoicism, and freedom through cognition Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 126
stoicism, and judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
stoicism, and paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872, 875
stoicism, moral progress Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
stoicism, theology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872
supersessionism, surpassed, of covenant and law Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 57, 58
supersessionism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
synagogue, language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 357, 361
synagogue Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 357, 361, 370
textures, ideological Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
theology Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
topos/topoi Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 139
total depravity/incapacity, residual capacity Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
traditions or schools of exegesis, valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
transformation deSilva, Ephesians (2022) 255
tribulation, of christians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364
truth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
two-ways hypothesis Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 88
universalism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 28
valentinus and valentinian school Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 599
wrath, divine Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 872, 875
wrath, of god deSilva, Ephesians (2022) 116, 255
wrath Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 364