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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 3
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Intertexts (texts cited often on the same page as the searched text):

64 results
1. Hebrew Bible, Deuteronomy, 29.1, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE)

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׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 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;" 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Exodus, 4.22, 16.10, 24.16, 33.11, 33.13, 33.19 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 33.13. וְעַתָּה אִם־נָא מָצָאתִי חֵן בְּעֵינֶיךָ הוֹדִעֵנִי נָא אֶת־דְּרָכֶךָ וְאֵדָעֲךָ לְמַעַן אֶמְצָא־חֵן בְּעֵינֶיךָ וּרְאֵה כִּי עַמְּךָ הַגּוֹי הַזֶּה׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent." 33.13. Now therefore, I pray Thee, if I have found grace in Thy sight, show me now Thy ways, that I may know Thee, to the end that I may find grace in Thy sight; and consider that this nation is Thy people.’" 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’"
3. Hebrew Bible, Genesis, 9.9, 11.5-11.6, 12.1, 12.3, 12.7, 15.2-15.6, 17.2, 17.5, 17.10-17.11, 18.18 (9th cent. BCE - 3rd cent. BCE)

9.9. וַאֲנִי הִנְנִי מֵקִים אֶת־בְּרִיתִי אִתְּכֶם וְאֶת־זַרְעֲכֶם אַחֲרֵיכֶם׃ 11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 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׃ 12.3. וַאֲבָרֲכָה מְבָרְכֶיךָ וּמְקַלֶּלְךָ אָאֹר וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה׃ 12.7. וַיֵּרָא יְהוָה אֶל־אַבְרָם וַיֹּאמֶר לְזַרְעֲךָ אֶתֵּן אֶת־הָאָרֶץ הַזֹּאת וַיִּבֶן שָׁם מִזְבֵּחַ לַיהוָה הַנִּרְאֶה אֵלָיו׃ 15.2. וְאֶת־הַחִתִּי וְאֶת־הַפְּרִזִּי וְאֶת־הָרְפָאִים׃ 15.2. וַיֹּאמֶר אַבְרָם אֲדֹנָי יֱהוִה מַה־תִּתֶּן־לִי וְאָנֹכִי הוֹלֵךְ עֲרִירִי וּבֶן־מֶשֶׁק בֵּיתִי הוּא דַּמֶּשֶׂק אֱלִיעֶזֶר׃ 15.3. וַיֹּאמֶר אַבְרָם הֵן לִי לֹא נָתַתָּה זָרַע וְהִנֵּה בֶן־בֵּיתִי יוֹרֵשׁ אֹתִי׃ 15.4. וְהִנֵּה דְבַר־יְהוָה אֵלָיו לֵאמֹר לֹא יִירָשְׁךָ זֶה כִּי־אִם אֲשֶׁר יֵצֵא מִמֵּעֶיךָ הוּא יִירָשֶׁךָ׃ 15.5. וַיּוֹצֵא אֹתוֹ הַחוּצָה וַיֹּאמֶר הַבֶּט־נָא הַשָּׁמַיְמָה וּסְפֹר הַכּוֹכָבִים אִם־תּוּכַל לִסְפֹּר אֹתָם וַיֹּאמֶר לוֹ כֹּה יִהְיֶה זַרְעֶךָ׃ 15.6. וְהֶאֱמִן בַּיהוָה וַיַּחְשְׁבֶהָ לּוֹ צְדָקָה׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 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׃ 18.18. וְאַבְרָהָם הָיוֹ יִהְיֶה לְגוֹי גָּדוֹל וְעָצוּם וְנִבְרְכוּ בוֹ כֹּל גּוֹיֵי הָאָרֶץ׃ 9.9. ’As for Me, behold, I establish My covet with you, and with your seed after you;" 11.5. And the LORD came down to see the city and the tower, which the children of men builded." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." 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." 12.3. And I will bless them that bless thee, and him that curseth thee will I curse; and in thee shall all the families of the earth be blessed.’" 12.7. And the LORD appeared unto Abram, and said: ‘Unto thy seed will I give this land’; and he builded there an altar unto the LORD, who appeared unto him." 15.2. And Abram said: ‘O Lord GOD, what wilt Thou give me, seeing I go hence childless, and he that shall be possessor of my house is Eliezer of Damascus?’" 15.3. And Abram said: ‘Behold, to me Thou hast given no seed, and, lo, one born in my house is to be mine heir.’" 15.4. And, behold, the word of the LORD came unto him, saying: ‘This man shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.’" 15.5. And He brought him forth abroad, and said: ‘Look now toward heaven, and count the stars, if thou be able to count them’; and He said unto him: ‘So shall thy seed be.’" 15.6. And he believed in the LORD; and He counted it to him for righteousness." 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 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." 18.18. seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him?"
4. Hebrew Bible, Hosea, 2.18-2.25, 11.1 (9th cent. BCE - 3rd cent. BCE)

2.18. וְהָיָה בַיּוֹם־הַהוּא נְאֻם־יְהוָה תִּקְרְאִי אִישִׁי וְלֹא־תִקְרְאִי־לִי עוֹד בַּעְלִי׃ 2.19. וַהֲסִרֹתִי אֶת־שְׁמוֹת הַבְּעָלִים מִפִּיהָ וְלֹא־יִזָּכְרוּ עוֹד בִּשְׁמָם׃ 2.21. וְאֵרַשְׂתִּיךְ לִי לְעוֹלָם וְאֵרַשְׂתִּיךְ לִי בְּצֶדֶק וּבְמִשְׁפָּט וּבְחֶסֶד וּבְרַחֲמִים׃ 2.22. וְאֵרַשְׂתִּיךְ לִי בֶּאֱמוּנָה וְיָדַעַתְּ אֶת־יְהוָה׃ 2.23. וְהָיָה בַּיּוֹם הַהוּא אֶעֱנֶה נְאֻם־יְהוָה אֶעֱנֶה אֶת־הַשָּׁמָיִם וְהֵם יַעֲנוּ אֶת־הָאָרֶץ׃ 2.24. וְהָאָרֶץ תַּעֲנֶה אֶת־הַדָּגָן וְאֶת־הַתִּירוֹשׁ וְאֶת־הַיִּצְהָר וְהֵם יַעֲנוּ אֶת־יִזְרְעֶאל׃ 2.25. וּזְרַעְתִּיהָ לִּי בָּאָרֶץ וְרִחַמְתִּי אֶת־לֹא רֻחָמָה וְאָמַרְתִּי לְלֹא־עַמִּי עַמִּי־אַתָּה וְהוּא יֹאמַר אֱלֹהָי׃ 11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 2.18. And it shall be at that day, saith the LORD, That thou shalt call Me Ishi, And shalt call Me no more Baali." 2.19. For I will take away the names of the Baalim out of her mouth, And they shall no more be mentioned by their name." 2.20. And in that day will I make a covet for them With the beasts of the field, and with the fowls of heaven, And with the creeping things of the ground; And I will break the bow and the sword and the battle out of the land, And will make them to lie down safely." 2.21. And I will betroth thee unto Me for ever; Yea, I will betroth thee unto Me in righteousness, and in justice, And in lovingkindness, and in compassion." 2.22. And I will betroth thee unto Me in faithfulness; And thou shalt know the LORD." 2.23. And it shall come to pass in that day, I will respond, saith the LORD, I will respond to the heavens, And they shall respond to the earth;" 2.24. And the earth shall respond to the corn, and the wine, and the oil; And they shall respond to Jezreel." 2.25. And I will sow her unto Me in the land; And I will have compassion upon her that had not obtained compassion; And I will say to them that were not My people: ‘Thou art My people’; And they shall say: ‘Thou art my God.’" 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
5. Hebrew Bible, Leviticus, 18.5, 19.2, 19.18 (9th cent. BCE - 3rd cent. BCE)

18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 19.2. Speak unto all the congregation of the children of Israel, and say unto them: Ye shall be holy; for I the LORD your God am holy." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
6. Hebrew Bible, Numbers, 12.5-12.8 (9th cent. BCE - 3rd cent. BCE)

12.5. וַיֵּרֶד יְהוָה בְּעַמּוּד עָנָן וַיַּעֲמֹד פֶּתַח הָאֹהֶל וַיִּקְרָא אַהֲרֹן וּמִרְיָם וַיֵּצְאוּ שְׁנֵיהֶם׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 12.5. And the LORD came down in a pillar of cloud, and stood at the door of the Tent, and called Aaron and Miriam; and they both came forth." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’"
7. Hebrew Bible, Psalms, 2.7, 36.8-36.10, 63.2-63.3, 63.5, 63.10-63.12 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 63.2. אֱלֹהִים אֵלִי אַתָּה אֲ‍שַׁחֲרֶךָּ צָמְאָה לְךָ נַפְשִׁי כָּמַהּ לְךָ בְשָׂרִי בְּאֶרֶץ־צִיָּה וְעָיֵף בְּלִי־מָיִם׃ 63.3. כֵּן בַּקֹּדֶשׁ חֲזִיתִיךָ לִרְאוֹת עֻזְּךָ וּכְבוֹדֶךָ׃ 63.5. כֵּן אֲבָרֶכְךָ בְחַיָּי בְּשִׁמְךָ אֶשָּׂא כַפָּי׃ 63.11. יַגִּירֻהוּ עַל־יְדֵי־חָרֶב מְנָת שֻׁעָלִים יִהְיוּ׃ 63.12. וְהַמֶּלֶךְ יִשְׂמַח בֵּאלֹהִים יִתְהַלֵּל כָּל־הַנִּשְׁבָּע בּוֹ כִּי יִסָּכֵר פִּי דוֹבְרֵי־שָׁקֶר׃ 2.7. I will tell of the decree: The LORD said unto me: 'Thou art My son, this day have I begotten thee." 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light." 63.2. O God, Thou art my God, earnestly will I seek Thee; My soul thirsteth for Thee, my flesh longeth for Thee, In a dry and weary land, where no water is." 63.3. So have I looked for Thee in the sanctuary, To see Thy power and Thy glory. ." 63.5. So will I bless Thee as long as I live; In Thy name will I lift up my hands." 63.10. But those that seek my soul, to destroy it, Shall go into the nethermost parts of the earth." 63.11. They shall be hurled to the power of the sword; They shall be a portion for foxes." 63.12. But the king shall rejoice in God; Every one that sweareth by Him shall glory; For the mouth of them that speak lies shall be stopped."
8. Hebrew Bible, 1 Kings, 8.11 (8th cent. BCE - 5th cent. BCE)

8.11. וְלֹא־יָכְלוּ הַכֹּהֲנִים לַעֲמֹד לְשָׁרֵת מִפְּנֵי הֶעָנָן כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 8.11. so that the priests could not stand to minister by reason of the cloud; for the glory of the LORD filled the house of the LORD."
9. Hebrew Bible, 2 Kings, 23.2-23.3 (8th cent. BCE - 5th cent. BCE)

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

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

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
12. Hebrew Bible, Isaiah, 6.3, 24.5-24.6, 25.1, 41.8, 42.6, 42.21, 45.8, 49.1, 49.7, 51.2 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 24.5. וְהָאָרֶץ חָנְפָה תַּחַת יֹשְׁבֶיהָ כִּי־עָבְרוּ תוֹרֹת חָלְפוּ חֹק הֵפֵרוּ בְּרִית עוֹלָם׃ 24.6. עַל־כֵּן אָלָה אָכְלָה אֶרֶץ וַיֶּאְשְׁמוּ יֹשְׁבֵי בָהּ עַל־כֵּן חָרוּ יֹשְׁבֵי אֶרֶץ וְנִשְׁאַר אֱנוֹשׁ מִזְעָר׃ 25.1. כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן במי [בְּמוֹ] מַדְמֵנָה׃ 25.1. יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן׃ 41.8. וְאַתָּה יִשְׂרָאֵל עַבְדִּי יַעֲקֹב אֲשֶׁר בְּחַרְתִּיךָ זֶרַע אַבְרָהָם אֹהֲבִי׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 49.1. לֹא יִרְעָבוּ וְלֹא יִצְמָאוּ וְלֹא־יַכֵּם שָׁרָב וָשָׁמֶשׁ כִּי־מְרַחֲמָם יְנַהֲגֵם וְעַל־מַבּוּעֵי מַיִם יְנַהֲלֵם׃ 49.1. שִׁמְעוּ אִיִּים אֵלַי וְהַקְשִׁיבוּ לְאֻמִּים מֵרָחוֹק יְהוָה מִבֶּטֶן קְרָאָנִי מִמְּעֵי אִמִּי הִזְכִּיר שְׁמִי׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 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׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 24.5. The earth also is defiled under the inhabitants thereof; Because they have transgressed the laws, violated the statute, Broken the everlasting covet." 24.6. Therefore hath a curse devoured the earth, And they that dwell therein are found guilty; Therefore the inhabitants of the earth waste away, And men are left few." 25.1. O LORD, Thou art my God, I will exalt Thee, I will praise Thy name, For Thou hast done wonderful things; Even counsels of old, in faithfulness and truth." 41.8. But thou, Israel, My servant, Jacob whom I have chosen, The seed of Abraham My friend;" 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious." 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." 49.1. Listen, O isles, unto me, And hearken, ye peoples, from far: The LORD hath called me from the womb, From the bowels of my mother hath He made mention of my name;" 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee." 51.2. Look unto Abraham your father, And unto Sarah that bore you; For when he was but one I called him, And I blessed him, and made him many."
13. Hebrew Bible, Jeremiah, 1.5-1.9, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 1.6. וָאֹמַר אֲהָהּ אֲדֹנָי יְהֹוִה הִנֵּה לֹא־יָדַעְתִּי דַּבֵּר כִּי־נַעַר אָנֹכִי׃ 1.7. וַיֹּאמֶר יְהוָה אֵלַי אַל־תֹּאמַר נַעַר אָנֹכִי כִּי עַל־כָּל־אֲשֶׁר אֶשְׁלָחֲךָ תֵּלֵךְ וְאֵת כָּל־אֲשֶׁר אֲצַוְּךָ תְּדַבֵּר׃ 1.8. אַל־תִּירָא מִפְּנֵיהֶם כִּי־אִתְּךָ אֲנִי לְהַצִּלֶךָ נְאֻם־יְהוָה׃ 1.9. וַיִּשְׁלַח יְהוָה אֶת־יָדוֹ וַיַּגַּע עַל־פִּי וַיֹּאמֶר יְהוָה אֵלַי הִנֵּה נָתַתִּי דְבָרַי בְּפִיךָ׃ 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׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." 1.6. Then said I: ‘Ah, Lord GOD! behold, I cannot speak; for I am a child.’" 1.7. But the LORD said unto me: Say not: I am a child; For to whomsoever I shall send thee thou shalt go, And whatsoever I shall command thee thou shalt speak." 1.8. Be not afraid of them; For I am with thee to deliver thee, Saith the LORD." 1.9. Then the LORD put forth His hand, and touched my mouth; and the LORD said unto me: Behold, I have put My words in thy mouth;" 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
14. Hebrew Bible, Joshua, 24.25 (8th cent. BCE - 5th cent. BCE)

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

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

16.59. כִּי כֹה אָמַר אֲדֹנָי יְהוִה ועשית [וְעָשִׂיתִי] אוֹתָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃ 16.61. וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחוֹתַיִךְ הַגְּדֹלוֹת מִמֵּךְ אֶל־הַקְּטַנּוֹת מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנוֹת וְלֹא מִבְּרִיתֵךְ׃ 16.62. וַהֲקִימוֹתִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃ 16.63. לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עוֹד פִּתְחוֹן פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃ 16.59. For thus saith the Lord GOD: I will even deal with thee as thou hast done, who hast despised the oath in breaking the covet." 16.60. Nevertheless I will remember My covet with thee in the days of thy youth, and I will establish unto thee an everlasting covet." 16.61. Then shalt thou remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder sisters and thy younger; and I will give them unto thee for daughters, but not because of thy covet." 16.62. And I will establish My covet with thee, and thou shalt know that I am the LORD;" 16.63. that thou mayest remember, and be confounded, and never open thy mouth any more, because of thy shame; when I have forgiven thee all that thou hast done, saith the Lord GOD.’"
17. Hebrew Bible, 2 Chronicles, 20.7 (5th cent. BCE - 3rd cent. BCE)

20.7. הֲלֹא אַתָּה אֱלֹהֵינוּ הוֹרַשְׁתָּ אֶת־יֹשְׁבֵי הָאָרֶץ הַזֹּאת מִלִּפְנֵי עַמְּךָ יִשְׂרָאֵל וַתִּתְּנָהּ לְזֶרַע אַבְרָהָם אֹהַבְךָ לְעוֹלָם׃ 20.7. Didst not Thou, O our God, drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever?"
18. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

19. Dead Sea Scrolls, Damascus Covenant, 1.10-1.11 (2nd cent. BCE - 1st cent. CE)

20. Septuagint, Ecclesiasticus (Siracides), 2.6, 2.10 (2nd cent. BCE - 2nd cent. BCE)

2.6. Trust in him, and he will help you;make your ways straight, and hope in him.
21. Septuagint, Wisdom of Solomon, 2.18 (2nd cent. BCE - 1st cent. BCE)

2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.
22. Septuagint, 3 Maccabees, 2.10 (2nd cent. BCE - 2nd cent. BCE)

23. Philo of Alexandria, On The Migration of Abraham, 35-37, 34 (1st cent. BCE - missingth cent. CE)

34. I am not ashamed to relate what has happened to me myself, which I know from having experienced it ten thousand times. Sometimes, when I have desired to come to my usual employment of writing on the doctrines of philosophy, though I have known accurately what it was proper to set down, I have found my mind barren and unproductive, and have been completely unsuccessful in my object, being indigt at my mind for the uncertainty and vanity of its then existent opinions, and filled with amazement at the power of the living God, by whom the womb of the soul is at times opened and at times closed up;
24. Philo of Alexandria, On The Change of Names, 8 (1st cent. BCE - missingth cent. CE)

8. but when he found nothing, not even any appearance at all resembling what he had hoped to behold; he, then, giving up all idea of receiving instruction on that point from any other source, flies to the very being himself whom he was seeking, and entreats him, saying, "Show my thyself that I may see thee so as to know Thee." But, nevertheless, he fails to obtain the end which he had proposed to himself, and which he had accounted the most all-sufficient gift for the most excellent race of creation, mankind, namely a knowledge of those bodies and things which are below the living God.
25. Philo of Alexandria, On The Creation of The World, 71, 70 (1st cent. BCE - missingth cent. CE)

70. And again, being raised up on wings, and so surveying and contemplating the air, and all the commotions to which it is subject, it is borne upwards to the higher firmament, and to the revolutions of the heavenly bodies. And also being itself involved in the revolutions of the planets and fixed stars according to the perfect laws of music, and being led on by love, which is the guide of wisdom, it proceeds onwards till, having surmounted all essence intelligible by the external senses, it comes to aspire to such as is perceptible only by the intellect:
26. Philo of Alexandria, On The Posterity of Cain, 13, 16, 12 (1st cent. BCE - missingth cent. CE)

12. Therefore punishment which is the chastiser of impious men, will await Cain who has now departed from before the face of God, but Moses will suggest to those who know God, a most excellent suggestion, to love God and to obey him, and cleave to him, for he tells men that this is the life which in truth is tranquil and lasting, and he very emphatically invites us to the honour of the one being who is above all others to be beloved and honoured, bidding us cleave to him, recommending to us a continual and constant and inseparable harmony and union of friendship with him.
27. Philo of Alexandria, On Sobriety, 58, 56 (1st cent. BCE - missingth cent. CE)

28. Philo of Alexandria, On Dreams, 1.41 (1st cent. BCE - missingth cent. CE)

1.41. We will now investigate what comes next, and inquire what Charran is, and why the man who went up from the well came to it. Charran then, as it appears to me, is a sort of metropolis of the outward senses: and it is interpreted at one time a pit dug, at another time holes; one fact being intimated by both these names;
29. Philo of Alexandria, On The Life of Moses, 2.69 (1st cent. BCE - missingth cent. CE)

2.69. And this last thing, indeed, he had despised for a long time, and almost from the first moment that he began to prophesy and to feel a divine inspiration, thinking that it was proper that he should at all times be ready to give his whole attention to the commands of God. And how he neglected all meat and drink for forty days together, evidently because he had more excellent food than that in those contemplations with which he was inspired from above from heaven, by which also he was improved in the first instance in his mind, and, secondly, in his body, through his soul, increasing in strength and health both of body and soul, so that those who saw him afterwards could not believe that he was the same person.
30. Philo of Alexandria, On The Embassy To Gaius, 5, 4 (1st cent. BCE - missingth cent. CE)

4. And this nation of suppliants is in the Chaldaic language called Israel, but when the name is translated into the Greek language it is called, "the seeing nation;" which appellation appears to me to be the most honourable of all things in the world, whether private or public;
31. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - missingth cent. CE)

32. Anon., Didache, 8.2, 10.5 (1st cent. CE - 2nd cent. CE)

33. Clement of Rome, 1 Clement, 32.4 (1st cent. CE - 1st cent. CE)

32.4. καὶ ἡμεῖς οὖν, διὰ θελήματος αὐτοῦ ἐν Χριστῷ Ἰησοῦ κληθέντες, οὐ δἰ ἑαυτῶν δικαιούμεθα, οὐδὲ διὰ τῆς ἡμετέρας σοφίας ἢ συνέσεως ἢ εὐσεβείας ἢ ἔργων ὦν κατειργασάμεθα ἐν ὁσιότητι καρδίας, ἀλλὰ διὰ τῆς πίστεως, δἰ ἦς πάντας τοὺς ἀπ̓ αἰῶνος ʽ??ʼ παντοκράτωρ θεὸς ἐδικαίωσεν: ᾧ ἔστω ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. ἀμήν.
34. Josephus Flavius, Jewish Antiquities, 13.297, 17.300 (1st cent. CE - 1st cent. CE)

13.297. but of these matters we shall speak hereafter. What I would now explain is this, that the Pharisees have delivered to the people a great many observances by succession from their fathers, which are not written in the laws of Moses; and for that reason it is that the Sadducees reject them, and say that we are to esteem those observances to be obligatory which are in the written word, but are not to observe what are derived from the tradition of our forefathers.
35. New Testament, 1 John, 3.23, 5.13 (1st cent. CE - 1st cent. CE)

3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.
36. New Testament, 1 Peter, 4.11 (1st cent. CE - 1st cent. CE)

4.11. If any man speaks, let it be as it were oracles of God. If any man serves, let it be as of the strength which God supplies, that in all things God may be glorified through Jesus Christ, to whom belong the glory and the dominion forever and ever. Amen.
37. New Testament, 1 Corinthians, 1.11, 1.14-1.16, 4.1-4.2, 7.39-7.40, 9.9, 9.17, 10.2, 10.14, 10.25, 11.7-11.8, 11.24-11.25, 12.8-12.10, 16.19 (1st cent. CE - 1st cent. CE)

1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 4.1. So let a man think of us as Christ's servants, and stewards ofGod's mysteries. 4.2. Here, moreover, it is required of stewards, thatthey be found faithful. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 9.9. For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares 9.17. For if I do this of my own will, Ihave a reward. But if not of my own will, I have a stewardshipentrusted to me. 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.14. Therefore, my beloved, flee fromidolatry. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
38. New Testament, 1 Thessalonians, 1.9, 2.4 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts.
39. New Testament, 1 Timothy, 1.3 (1st cent. CE - 1st cent. CE)

1.3. As I exhorted you to stay at Ephesus when I was going into Macedonia, that you might charge certain men not to teach a different doctrine
40. New Testament, 2 Peter, 3.18 (1st cent. CE - 1st cent. CE)

3.18. But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
41. New Testament, 2 Corinthians, 1.1, 3.2-3.18, 5.14-5.15, 5.17, 6.17 (1st cent. CE - 1st cent. CE)

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

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

2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 19.1. It happened that, while Apollos was at Corinth, Paul, having passed through the upper country, came to Ephesus, and found certain disciples. 19.9. But when some were hardened and disobedient, speaking evil of the Way before the multitude, he departed from them, and separated the disciples, reasoning daily in the school of Tyrannus. 19.22. Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 19.29. The whole city was filled with confusion, and they rushed with one accord into the theater, having seized Gaius and Aristarchus, men of Macedonia, Paul's companions in travel.
44. New Testament, James, 2.20-2.24, 4.11, 5.14-5.15 (1st cent. CE - 1st cent. CE)

2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. 5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord 5.15. and the prayer of faith will heal him who is sick, and the Lord will raise him up. If he has committed sins, he will be forgiven.
45. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

46. New Testament, Colossians, 1.15, 4.7-4.17 (1st cent. CE - 1st cent. CE)

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

4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men.
48. New Testament, Galatians, 1, 1.13, 1.14, 1.15, 2, 2.1, 2.2, 2.3, 2.4, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.12, 2.15, 2.16, 2.17, 2.18, 2.19, 2.20, 2.21, 3, 3.2, 3.3, 3.4, 3.5, 3.6, 3.8, 3.10, 3.11, 3.13, 3.15, 3.16, 3.17, 3.18, 3.19, 3.22, 3.25, 3.27, 4, 4.4, 4.5, 4.6, 4.9, 4.19, 4.20, 4.21-5.1, 4.24, 4.25, 4.26, 5.1 (1st cent. CE - 1st cent. CE)

49. New Testament, Hebrews, 5.12 (1st cent. CE - 1st cent. CE)

5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food.
50. New Testament, Philippians, 2.12, 2.25, 3.5-3.6, 4.18 (1st cent. CE - 1st cent. CE)

2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
51. New Testament, Romans, 1.3-1.32, 2.1-2.29, 3.1-3.31, 4.1-4.25, 5.2, 5.8, 5.12-5.21, 6.3-6.11, 7.1, 7.7-7.25, 8.1-8.18, 8.29, 8.33, 9.1-9.18, 9.22-9.23, 9.30-9.33, 10.1-10.13, 10.17, 11.11, 11.13, 11.27, 11.33, 12.2, 12.6-12.8, 13.12, 15.3, 15.5, 15.22, 15.24, 15.30, 16.3-16.7, 16.26 (1st cent. CE - 1st cent. CE)

1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.6. among whom you are also called to belong to Jesus Christ; 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 1.11. For I long to see you, that I may impart to you some spiritual gift, to the end that you may be established; 1.12. that is, that I with you may be encouraged in you, each of us by the other's faith, both yours and mine. 1.13. Now I don't desire to have you unaware, brothers, that I often planned to come to you, and was hindered so far, that I might have some fruit among you also, even as among the rest of the Gentiles. 1.14. I am debtor both to Greeks and to foreigners, both to the wise and to the foolish. 1.15. So, as much as is in me, I am eager to preach the gospel to you also who are in Rome. 1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.13. For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified 2.14. (for when Gentiles who don't have the law do by nature the things of the law, these, not having the law, are a law to themselves 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 2.16. in the day when God will judge the secrets of men, according to my gospel, by Jesus Christ. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of God? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.11. There is no one who understands. There is no one who seeks after God. 3.12. They have all turned aside. They have together become unprofitable. There is no one who does good, No, not, so much as one. 3.13. Their throat is an open tomb. With their tongues they have used deceit." "The poison of vipers is under their lips; 3.14. Whose mouth is full of cursing and bitterness. 3.15. Their feet are swift to shed blood. 3.16. Destruction and misery are in their ways. 3.17. The way of peace, they haven't known. 3.18. There is no fear of God before their eyes. 3.19. Now we know that whatever things the law says, it speaks to those who are under the law, that every mouth may be closed, and all the world may be brought under the judgment of God. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 3.26. to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 4.1. What then will we say that Abraham, our forefather, has found according to the flesh? 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 4.3. For what does the Scripture say? "Abraham believed God, and it was accounted to him for righteousness. 4.4. Now to him who works, the reward is not accounted as of grace, but as of debt. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.6. Even as David also pronounces blessing on the man to whom God counts righteousness apart from works 4.7. Blessed are they whose iniquities are forgiven, Whose sins are covered. 4.8. Blessed is the man whom the Lord will by no means charge with sin. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 4.10. How then was it counted? When he was in circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. 4.11. He received the sign of circumcision, a seal of the righteousness of the faith which he had while he was in uncircumcision, that he might be the father of all those who believe, though they be in uncircumcision, that righteousness might also be accounted to them. 4.12. The father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision. 4.13. For the promise to Abraham and to his seed that he should be heir of the world wasn't through the law, but through the righteousness of faith. 4.14. For if those who are of the law are heirs, faith is made void, and the promise is made of no effect. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 4.16. For this cause it is of faith, that it may be according to grace, to the end that the promise may be sure to all the seed, not to that only which is of the law, but to that also which is of the faith of Abraham, who is the father of us all. 4.17. As it is written, "I have made you a father of many nations." This is in the presence of him whom he believed: God, who gives life to the dead, and calls the things that are not, as though they were. 4.18. Who in hope believed against hope, to the end that he might become a father of many nations, according to that which had been spoken, "So will your seed be. 4.19. Without being weakened in faith, he didn't consider his own body, already having been worn out, (he being about a hundred years old), and the deadness of Sarah's womb. 4.20. Yet, looking to the promise of God, he didn't waver through unbelief, but grew strong through faith, giving glory to God 4.21. and being fully assured that what he had promised, he was able also to perform. 4.22. Therefore it also was "reckoned to him for righteousness. 4.23. Now it was not written that it was accounted to him for his sake alone 4.24. but for our sake also, to whom it will be accounted, who believe in him who raised Jesus, our Lord, from the dead 4.25. who was delivered up for our trespasses, and was raised for our justification. 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 7.1. Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.16. The Spirit himself testifies with our spirit that we are children of God; 8.17. and if children, then heirs; heirs of God, and joint-heirs with Christ; if indeed we suffer with him, that we may also be glorified with him. 8.18. For I consider that the sufferings of this present time are not worthy to be compared with the glory which will be revealed toward us. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.33. Who could bring a charge against God's elect? It is God who justifies. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.12. it was said to her, "The elder will serve the younger. 9.13. Even as it is written, "Jacob I loved, but Esau I hated. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.17. So faith comes by hearing, and hearing by the word of God. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.27. This is my covet to them, When I will take away their sins. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 12.2. Don't be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good and acceptable and perfect will of God. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 13.12. The night is far gone, and the day is near. Let's therefore throw off the works of darkness, and let's put on the armor of light. 15.3. For even Christ didn't please himself. But, as it is written, "The reproaches of those who reproached you fell on me. 15.5. Now the God of patience and of encouragement grant you to be of the same mind one with another according to Christ Jesus 15.22. Therefore also I was hindered these many times from coming to you 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me.
52. New Testament, John, 1.9, 1.16, 4.46-4.54, 10.38, 11.1-11.44, 13.19, 14.1, 14.10-14.12, 14.19, 16.9, 16.27, 16.30, 17.8, 17.20-17.21, 17.24-17.26 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.16. From his fullness we all received grace upon grace. 4.46. Jesus came therefore again to Cana of Galilee, where he made the water into wine. There was a certain nobleman whose son was sick at Capernaum. 4.47. When he heard that Jesus had come out of Judea into Galilee, he went to him, and begged him that he would come down and heal his son, for he was at the point of death. 4.48. Jesus therefore said to him, "Unless you see signs and wonders, you will in no way believe. 4.49. The nobleman said to him, "Sir, come down before my child dies. 4.50. Jesus said to him, "Go your way. Your son lives." The man believed the word that Jesus spoke to him, and he went his way. 4.51. As he was now going down, his servants met him and reported, saying "Your child lives! 4.52. So he inquired of them the hour when he began to get better. They said therefore to him, "Yesterday at the seventh hour, the fever left him. 4.53. So the father knew that it was at that hour in which Jesus said to him, "Your son lives." He believed, as did his whole house. 4.54. This is again the second sign that Jesus did, having come out of Judea into Galilee. 10.38. But if I do them, though you don't believe me, believe the works; that you may know and believe that the Father is in me, and I in the Father. 11.1. Now a certain man was sick, Lazarus from Bethany, of the village of Mary and her sister, Martha. 11.2. It was that Mary who had anointed the Lord with ointment, and wiped his feet with her hair, whose brother, Lazarus, was sick. 11.3. The sisters therefore sent to him, saying, "Lord, behold, he for whom you have great affection is sick. 11.4. But when Jesus heard it, he said, "This sickness is not to death, but for the glory of God, that God's Son may be glorified by it. 11.5. Now Jesus loved Martha, and her sister, and Lazarus. 11.6. When therefore he heard that he was sick, he stayed two days in the place where he was. 11.7. Then after this he said to the disciples, "Let's go into Judea again. 11.8. The disciples told him, "Rabbi, the Jews were just trying to stone you, and are you going there again? 11.9. Jesus answered, "Aren't there twelve hours of daylight? If a man walks in the day, he doesn't stumble, because he sees the light of this world. 11.10. But if a man walks in the night, he stumbles, because the light isn't in him. 11.11. He said these things, and after that, he said to them, "Our friend, Lazarus, has fallen asleep, but I am going so that I may awake him out of sleep. 11.12. The disciples therefore said, "Lord, if he has fallen asleep, he will recover. 11.13. Now Jesus had spoken of his death, but they thought that he spoke of taking rest in sleep. 11.14. So Jesus said to them plainly then, "Lazarus is dead. 11.15. I am glad for your sakes that I was not there, so that you may believe. Nevertheless, let's go to him. 11.16. Thomas therefore, who is called Didymus, said to his fellow disciples, "Let's go also, that we may die with him. 11.17. So when Jesus came, he found that he had been in the tomb four days already. 11.18. Now Bethany was near Jerusalem, about fifteen stadia away. 11.19. Many of the Jews had joined the women around Martha and Mary, to console them concerning their brother. 11.20. Then when Martha heard that Jesus was coming, she went and met him, but Mary stayed in the house. 11.21. Therefore Martha said to Jesus, "Lord, if you would have been here, my brother wouldn't have died. 11.22. Even now I know that, whatever you ask of God, God will give you. 11.23. Jesus said to her, "Your brother will rise again. 11.24. Martha said to him, "I know that he will rise again in the resurrection at the last day. 11.25. Jesus said to her, "I am the resurrection and the life. He who believes in me, though he die, yet will he live. 11.26. Whoever lives and believes in me will never die. Do you believe this? 11.27. She said to him, "Yes, Lord. I have come to believe that you are the Christ, God's Son, he who comes into the world. 11.28. When she had said this, she went away, and called Mary, her sister, secretly, saying, "The Teacher is here, and is calling you. 11.29. When she heard this, she arose quickly, and went to him. 11.30. Now Jesus had not yet come into the village, but was in the place where Martha met him. 11.31. Then the Jews who were with her in the house, and were consoling her, when they saw Mary, that she rose up quickly and went out, followed her, saying, "She is going to the tomb to weep there. 11.32. Therefore when Mary came to where Jesus was, and saw him, she fell down at his feet, saying to him, "Lord, if you would have been here, my brother wouldn't have died. 11.33. When Jesus therefore saw her weeping, and the Jews weeping who came with her, he groaned in the spirit, and was troubled 11.34. and said, "Where have you laid him?"They told him, "Lord, come and see. 11.35. Jesus wept. 11.36. The Jews therefore said, "See how much affection he had for him! 11.37. Some of them said, "Couldn't this man, who opened the eyes of him who was blind, have also kept this man from dying? 11.38. Jesus therefore, again groaning in himself, came to the tomb. Now it was a cave, and a stone lay against it. 11.39. Jesus said, "Take away the stone."Martha, the sister of him who was dead, said to him, "Lord, by this time there is a stench, for he has been dead four days. 11.40. Jesus said to her, "Didn't I tell you that if you believed, you would see God's glory? 11.41. So they took away the stone from the place where the dead man was lying. Jesus lifted up his eyes, and said, "Father, I thank you that you listened to me. 11.42. I know that you always listen to me, but because of the multitude that stands around I said this, that they may believe that you sent me. 11.43. When he had said this, he cried with a loud voice, "Lazarus, come out! 11.44. He who was dead came out, bound hand and foot with wrappings, and his face was wrapped around with a cloth. Jesus said to them, "Free him, and let him go. 13.19. From now on, I tell you before it happens, that when it happens, you may believe that I AM. 14.1. Don't let your heart be troubled. Believe in God. Believe also in me. 14.10. Don't you believe that I am in the Father, and the Father in me? The words that I tell you, I speak not from myself; but the Father who lives in me does his works. 14.11. Believe me that I am in the Father, and the Father in me; or else believe me for the very works' sake. 14.12. Most assuredly I tell you, he who believes in me, the works that I do, he will do also; and greater works than these will he do; because I am going to my Father. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 16.9. about sin, because they don't believe in me; 16.27. for the Father himself loves you, because you have loved me, and have believed that I came forth from God. 16.30. Now we know that you know all things, and don't need for anyone to question you. By this we believe that you came forth from God. 17.8. for the words which you have given me I have given to them, and they received them, and knew for sure that I came forth from you, and they have believed that you sent me. 17.20. Not for these only do I pray, but for those also who believe in me through their word 17.21. that they may all be one; even as you, Father, are in me, and I in you, that they also may be one in us; that the world may believe that you sent me. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 17.25. Righteous Father, the world hasn't known you, but I knew you; and these knew that you sent me. 17.26. I made known to them your name, and will make it known; that the love with which you loved me may be in them, and I in them.
53. New Testament, Luke, 5.24, 6.22, 22.32, 22.42 (1st cent. CE - 1st cent. CE)

5.24. But that you may know that the Son of Man has authority on earth to forgive sins" (he said to the paralyzed man), "I tell you, arise, and take up your cot, and go to your house. 6.22. Blessed are you when men shall hate you, and when they shall separate you from them and reproach you, and throw out your name as evil, for the Son of Man's sake. 22.32. but I prayed for you, that your faith wouldn't fail. You, when once you have turned again, establish your brothers. 22.42. saying, "Father, if you are willing, remove this cup from me. Nevertheless, not my will, but yours, be done.
54. New Testament, Mark, 2.1-2.12, 6.6, 7.24-7.30, 9.14-9.29, 11.22, 11.24, 14.36 (1st cent. CE - 1st cent. CE)

2.1. When he entered again into Capernaum after some days, it was heard that he was in the house. 2.2. Immediately many were gathered together, so that there was no more room, not even around the door; and he spoke the word to them. 2.3. Four people came, carrying a paralytic to him. 2.4. When they could not come near to him for the crowd, they removed the roof where he was. When they had broken it up, they let down the mat that the paralytic was lying on. 2.5. Jesus, seeing their faith, said to the paralytic, "Son, your sins are forgiven you. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts 2.7. Why does this man speak blasphemies like that? Who can forgive sins but God alone? 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. I tell you, arise, take up your mat, and go to your house. 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this! 6.6. He marveled because of their unbelief. He went around the villages teaching. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 9.14. Coming to the disciples, he saw a great multitude around them, and scribes questioning them. 9.15. Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him. 9.16. He asked the scribes, "What are you asking them? 9.17. One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit; 9.18. and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able. 9.19. He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me. 9.20. They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth. 9.21. He asked his father, "How long has it been since this has come to him?"He said, "From childhood. 9.22. often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us. 9.23. Jesus said to him, "If you can believe, all things are possible to him who believes. 9.24. Immediately the father of the child cried out with tears, "I believe. Help my unbelief! 9.25. When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again! 9.26. Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead. 9.27. But Jesus took him by the hand, and raised him up; and he arose. 9.28. When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out? 9.29. He said to them, "This kind can come out by nothing, except by prayer and fasting. 11.22. Jesus answering said to them, "Have faith in God. 11.24. Therefore I tell you, all things whatever you pray and ask for, believe that you receive them, and you shall have them. 14.36. He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire.
55. New Testament, Matthew, 5.17, 8.5, 9.2-9.8, 13.58, 15.21-15.28, 17.14-17.21, 21.21-21.22, 25.32, 26.39, 27.43 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 8.5. When he came into Capernaum, a centurion came to him, asking him 9.2. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, "Son, cheer up! Your sins are forgiven you. 9.3. Behold, some of the scribes said to themselves, "This man blasphemes. 9.4. Jesus, knowing their thoughts, said, "Why do you think evil in your hearts? 9.5. For which is easier, to say, 'Your sins are forgiven;' or to say, 'Get up, and walk?' 9.6. But that you may know that the Son of Man has authority on earth to forgive sins..." (then he said to the paralytic), "Get up, and take up your mat, and go up to your house. 9.7. He arose and departed to his house. 9.8. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men. 13.58. He didn't do many mighty works there because of their unbelief. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 15.22. Behold, a Canaanite woman came out from those borders, and cried, saying, "Have mercy on me, Lord, you son of David! My daughter is severely demonized! 15.23. But he answered her not a word. His disciples came and begged him, saying, "Send her away; for she cries after us. 15.24. But he answered, "I wasn't sent to anyone but the lost sheep of the house of Israel. 15.25. But she came and worshiped him, saying, "Lord, help me. 15.26. But he answered, "It is not appropriate to take the children's bread and throw it to the dogs. 15.27. But she said, "Yes, Lord, but even the dogs eat the crumbs which fall from their masters' table. 15.28. Then Jesus answered her, "Woman, great is your faith! Be it done to you even as you desire." And her daughter was healed from that hour. 17.14. When they came to the multitude, a man came to him, kneeling down to him, saying 17.15. Lord, have mercy on my son, for he is epileptic, and suffers grievously; for he often falls into the fire, and often into the water. 17.16. So I brought him to your disciples, and they could not cure him. 17.17. Jesus answered, "Faithless and perverse generation! How long will I be with you? How long will I bear with you? Bring him here to me. 17.18. Jesus rebuked him, the demon went out of him, and the boy was cured from that hour. 17.19. Then the disciples came to Jesus privately, and said, "Why weren't we able to cast it out? 17.20. He said to them, "Because of your unbelief. For most assuredly I tell you, if you have faith as a grain of mustard seed, you will tell this mountain, 'Move from here to there,' and it will move; and nothing will be impossible for you. 17.21. But this kind doesn't go out except by prayer and fasting. 21.21. Jesus answered them, "Most assuredly I tell you, if you have faith, and don't doubt, you will not only do what is done to the fig tree, but even if you told this mountain, 'Be taken up and cast into the sea,' it would be done. 21.22. All things, whatever you ask in prayer, believing, you will receive. 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. 26.39. He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'
56. Ps.-Philo, Biblical Antiquities, 11.15, 12.1 (1st cent. CE - 2nd cent. CE)

57. Quintilian, Institutes of Oratory, 4.1.73-4.1.75, 4.1.77 (1st cent. CE - 1st cent. CE)

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

14.6. אֶת הָאָדָם (בראשית ב, ז), בִּזְכוּתוֹ שֶׁל אַבְרָהָם, אָמַר רַבִּי לֵוִי (יהושע יד, טו): הָאָדָם הַגָּדוֹל בָּעֲנָקִים, זֶה אַבְרָהָם. לָמָּה קוֹרֵא אוֹתוֹ גָּדוֹל, שֶׁהָיָה רָאוּי לְהִבָּרְאוֹת קֹדֶם לְאָדָם הָרִאשׁוֹן, אֶלָּא אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁמָּא יְקַלְקֵל וְאֵין מִי שֶׁיָּבוֹא לְתַקֵּן תַּחְתָּיו, אֶלָּא הֲרֵי אֲנִי בּוֹרֵא אֶת הָאָדָם תְּחִלָּה, שֶׁאִם יְקַלְקֵל יָבוֹא אַבְרָהָם וִיתַקֵּן תַּחְתָּיו. אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא בְּנֹהַג שֶׁבָּעוֹלָם אָדָם יֵשׁ לוֹ קוֹרָה שׁוֹפַעַת, הֵיכָן הוּא נוֹתְנָהּ לֹא בְּאֶמְצַע טְרַקְלִין כְּדֵי שֶׁתִּסְבֹּל קוֹרוֹת שֶׁלְּפָנֶיהָ וְקוֹרוֹת שֶׁלְּאַחֲרֶיהָ, כָּךְ לָמָּה בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אַבְרָהָם בְּאֶמְצַע הַדּוֹרוֹת, כְּדֵי שֶׁיִּסְבֹּל דּוֹרוֹת שֶׁלְּפָנָיו וְהַדּוֹרוֹת שֶׁלְּאַחֲרָיו. אָמַר רַבִּי לֵוִי מַכְנִיסִין אֶת הַמְתֻקֶּנֶת לְבַיִת שֶׁל מְקֻלְקֶלֶת, וְאֵין מַכְנִיסִין אֶת הַמְקֻלְקֶלֶת לְבֵיתָהּ שֶׁל מְתֻקֶּנֶת.
59. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

60. Clement of Alexandria, Excerpts From Theodotus, 33.3 (2nd cent. CE - 3rd cent. CE)

31. Moreover, if he also who came down was the 'good will' of the whole, 'for in him was the whole Pleroma bodily,' and the Passion was his, it is clear that the seed in him shared also in the Passion, and that through them the 'whole' and the 'all' are found to be suffering. Moreover through the persuasion of the twelfth Aeon the whole was instructed, as they say, and shared in his Passion. For then they knew that they are what they are by the grace of the Father, a nameless name, form and knowledge. But the Aeon which wished to grasp that which is beyond knowledge fell into ignorance and formlessness. Whence it effected an abstraction of knowledge which is a shadow of the Name, that is the Son, the form of the Aeons. Thus the distribution of the Name among the Aeons is the loss of the Name.
61. Clement of Alexandria, Miscellanies, 4.6.39, 7.14 (2nd cent. CE - 3rd cent. CE)

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

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

64. Anon., Prayer of Manasseh, 5



Subjects of this text:

subject book bibliographic info
(un)faithful(ness) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254
aberkios Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
abraham,as model of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57
abraham,gods promise to Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48, 55, 57
abraham,trust of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 55
abraham Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 64, 78; Nasrallah (2019), Archaeology and the Letters of Paul, 181; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 357, 368
adam-christ typology Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 369
adam Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 118
adams,edward Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 209
adam–christ typology,and new kind of humanity Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 180
advantage (sumpheron,utilitas) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 208, 209, 211
agency,divine Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
agency,human Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
agency,of believers Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
allegiance Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
allegory,allegorical exegesis Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
allegory/allegorical,and midrash Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
allegory/allegorical,genealogical allegory Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
allegory/allegorical,of hagar/sarah Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
ambrose Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
anicetus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
antinomian Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
antinomism Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 63
antioch,syria Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
antioch (syrian) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 369
antithesis Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 62, 65
apatheia Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
apocalyptic Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
apologetic self-commendation Keener(2005), First-Second Corinthians, 150
apostle/apostles,divinely inspired apostle (paul) Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
apostle/apostles,paul the apostle Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 370
apostle paul Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 378, 436
apostles decree Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 357
aqiba Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
aquila Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157, 158, 159
aramaic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 361
argumentation Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 442
aristobulus,household of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
ascetic,radical ascetics Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
asia minor Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159
athletics/training Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
augustine Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 368, 369, 378, 435, 436, 537, 588; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 369
banishment Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
baptism,and change of bodily conditions Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 207
baptism,corporate implications Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 554
baptism,en christō Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 554
baptism,paul Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 554
baptism Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 588
barclay,john m. g. Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
behaviour Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
belial Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 255
belief and faith Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
bible,and philosophy Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
bible Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
biography/biographical Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
birkat hamazon Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
boast Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 334
body,of christ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
body Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
body of christ,robinson,j.a.t. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 554
business,commerce Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
cenchreae Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 160
change of conditions,through christ event Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 207
christ,body of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
christ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
christ event,and human vocation Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 205, 206, 207, 208
christians,numbers of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
christology,christological Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
chrysippus Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 208
church,as body of christ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
church,criticism of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
church,defense of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
church Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 325
churches/tradition of paul pauline Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 370
circumcision Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 537; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 63, 64; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 368
claudius,edict of Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157, 158
claudius Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
cognitive aspect Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
commandment/s Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 62, 63, 68, 70, 75
comparative method Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17, 78
concupiscentia,concupiscence Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
contemporization Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
contract,relation to trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58
contradiction,within scripture Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 78, 165, 174
contradictions,problem of Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 17
conversion,ritual Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
corinth/corinthians Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 255, 259, 261
corinth Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, 159, 160
covenant,old/new Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 69
covenant Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 63; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254, 255, 259; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
covenant and creation,as socio-legal instrument Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
covenant and creation,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48, 54, 55, 57, 58, 60
covenants,old and new,philosophy and law as Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
death Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 259, 261, 326
death to sin Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
deification/theosis/christosis Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 325, 327
demographics,population growth Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
deutero-pauline Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 162
deuteronomy Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261
disposition Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
divine Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
dorshei rashumot Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
earth Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 298
east,the Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157, 158, 159, 160, 161, 162, 163, 164
eleazar b. azariah Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
election/the elect,valentinian Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
election/the elect Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
entrustedness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
epaenetus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159
ephesus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 154, 155, 156, 157, 158, 159, 160
erga nomou Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32
eschatology Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57
evaristus,elder Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
excerpta ex theodoto Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
exegesis,of paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330, 340
exegesis,valentinian Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
exegesis Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 326; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330, 340
exegetical debates/conversations Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330, 340
ezra Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 75
faith,and knowledge Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
faith,pistis Nasrallah (2019), Archaeology and the Letters of Paul, 181
faith Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330, 340
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 43, 47, 48, 55, 57
faithfulness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 43, 58, 60
father,fatherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 284, 334
fear,and love Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
fear Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
ferguson,e. Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 554
flavius zeuxis Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
fragmentation Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
freedpersons (and their descendants),manumission Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
gaius Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 160
gamaliel Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
gamble,harry Nasrallah (2019), Archaeology and the Letters of Paul, 181
gentile Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 361
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 370, 385
gentiles,and the torah/law Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 61, 63, 64, 65, 69, 70, 75, 165
gentiles,jews and Nasrallah (2019), Archaeology and the Letters of Paul, 181
gentiles Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 378
genuine humanness,and jewish traditions Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 204
genuine humanness,corruption of Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 204, 205, 206, 207, 208, 209, 210
genuine humanness,romans on Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179, 180
gethsemane,trust in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 189
gift Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
gift and demand Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 60
glory,,doxa (δόξα) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254, 255, 300
glory,,of god Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254, 297, 300, 315, 325
glory,,of moses Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 255
glory,hope of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 43, 54, 55
glory Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 334; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 118
gnōsis Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
god,beneficence Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
god,love of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
god,of old testament Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
god,plan of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
god,representations of,creator Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 162, 163, 164
golden ages Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 60
good (agathos) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 211
gospels,and law (and prophets) Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
gospels Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
grace,and works Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 55, 58, 189, 190
greek,ethnos Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 357
greek-jewish (graeco-jewish),literature and culture Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 354
greek Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
greek (language),philosophy/philosophers Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330, 340
greeks,and jews Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
greeks,as critics of christianity Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
greeks Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 340
hagar Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
halakha Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 17
halakhah Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
hebrew language Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 361
hellenism,hellenistic Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 354
heretics {see also gnostics; marcionites) Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 160
hermas Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
hermeneutics,and making communities Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17, 65, 174
hermeneutics,and the endtime Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 165
hermeneutics,methods of interpretation Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 68, 78
heterodox christians ixf Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
hippolytus (soon after Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
hope Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 259; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 189, 190
horeb,mount Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 326
hospitality Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
house community Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
human vocation,conclusion and implications Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 204, 205, 206, 207, 208, 209, 210
humilitas,humility Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369
idol-food Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 164
idolatry Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 357
imago dei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 378
imitation,of christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 190
imperfect trust,adequacy of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 190
implicit/explicit interpretation Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
indicative and imperative Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363
inspiration,divine Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 300
inspiration Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254
intermediates Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 208
intertextuality Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 284
intertextuality and intertext Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 65, 174
isaiah,,prophet Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261
italy,italians Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
iulia daughter of drusus Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
iustitia,justice Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 368, 369, 537
jerusalem Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 159
jesus Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 61, 68
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 369
jesus christ Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 368, 369, 378, 537; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254, 255, 259, 261, 325, 326, 327
jewett,robert Nasrallah (2019), Archaeology and the Letters of Paul, 181
jewish-christian tradition,custom Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 354
jewish context,of pauls writings Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
jewish practices/torah observance Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 208, 209, 211
jewish traditions,on genuine humanness Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 204
jews,jewish Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158, 161
jews,judaism,gentiles and Nasrallah (2019), Archaeology and the Letters of Paul, 181
jews,judaism,roman empire,and Nasrallah (2019), Archaeology and the Letters of Paul, 181
jews/hebrews,and greeks Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
jews Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369
josephus Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 70
joshua Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261
joshua b. hananiah Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
judaism Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 261, 315
judaization Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 63
justice Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
justification Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 363; Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 68
justin Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
king,kingship Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 321
knowledge Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
koester,helmut Nasrallah (2019), Archaeology and the Letters of Paul, 181
laborers,manual Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
law/law,and gospel Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
law Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 259, 261
law in paul Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 354, 357, 361, 368, 369, 370, 385
law of christ Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 209
law of nature Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 75
lawsuits Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 340
lazarus,raising of Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 190
lemma Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
letter/spirit Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 69
lex fidei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 435, 537
lex operum / factorum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 368, 435, 537
liberum arbitrium Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 378, 537
life Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 297, 298, 325, 326, 327
list making Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
literary ambition Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 162
love,and fear Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54, 58; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36, 330
macedonia Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 158
magic(al) Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 298
marcellinus Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 368, 369, 378, 435, 436, 537
marcion Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 154, 157
master Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
mediator,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 189
mediator,others,in imitation of christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 190
messianic age Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 60
messianic time Nasrallah (2019), Archaeology and the Letters of Paul, 181
metaphor Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 62
metzger,bruce m. Nasrallah (2019), Archaeology and the Letters of Paul, 181
michel,otto Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179, 206
midrash,and allegory Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 78
midrash,seven middot of hillel Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17
midrash,shnei ketuvim Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 65, 68
midrash-pesher Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 32, 78, 174
milan Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 588
morality/moral standards Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
mosaic law Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 537
moses,as paradigm of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 54
moses Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17, 62, 68, 70, 75; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 254, 255, 259, 261, 297, 298, 300, 315, 325, 326, 327
mother,motherhood Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 334
mystery religions/cults Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 315
mystic,mystical,,mystical beholding/encounter Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 298, 315
mystic,mystical,,mystical theology Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 297
mystic,mystical Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 298, 326
names Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 157
narcissus (person) Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
narrative Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17, 64, 75, 78, 174
nature/nature Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 209
nereus's sister" '186.0_154.0@papyri Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 164
new creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 57, 58, 60
niehoff,maren r. Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 209
noahide laws Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 174
nomos/nomoi Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 17, 61, 62, 63, 64, 65, 68, 69, 75, 78, 165
nomos pisteōs Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 62, 63, 64, 65
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 58, 189
observance of law Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 361, 369, 370
old testament,and gospel Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
old testament Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 330
opponents in 3 cor. Keener(2005), First-Second Corinthians, 150
orality Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 68, 69, 75
origen Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
pagans Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 36
papyri Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 155
paradosis Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 70
parents Albrecht (2014), The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity, 334
parties,strong and weak Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 164
passion/passions,control of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
passion/passions Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 340
passion narrative,trust in Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 189, 190
passions (pathē) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 208, 209