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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 3.5-3.6


εἰ δὲ ἡ ἀδικία ἡμῶν θεοῦ δικαιοσύνην συνίστησιν, τί ἐροῦμεν; μὴ ἄδικος ὁ θεὸς ὁ ἐπιφέρων τὴν ὀργήν; κατὰ ἄνθρωπον λέγω.But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do.


μὴ γένοιτο· ἐπεὶ πῶς κρινεῖ ὁ θεὸς τὸν κόσμον;May it never be! For then how will God judge the world?


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

23 results
1. Hebrew Bible, Deuteronomy, 29.3 (9th cent. BCE - 3rd cent. BCE)

29.3. וְלֹא־נָתַן יְהוָה לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה׃ 29.3. but the LORD hath not given you a heart to know, and eyes to see, and ears to hear, unto this day."
2. Hebrew Bible, Proverbs, 3.3, 7.3 (9th cent. BCE - 3rd cent. BCE)

3.3. אַל־תרוב [תָּרִיב] עִם־אָדָם חִנָּם אִם־לֹא גְמָלְךָ רָעָה׃ 3.3. חֶסֶד וֶאֱמֶת אַל־יַעַזְבֻךָ קָשְׁרֵם עַל־גַּרְגְּרוֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 7.3. קָשְׁרֵם עַל־אֶצְבְּעֹתֶיךָ כָּתְבֵם עַל־לוּחַ לִבֶּךָ׃ 3.3. Let not kindness and truth forsake thee; Bind them about thy neck, write them upon the table of thy heart;" 7.3. Bind them upon thy fingers, Write them upon the table of thy heart."
3. 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."
4. Hebrew Bible, Isaiah, 6.9-6.10, 29.9-29.14, 45.7 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 29.9. הִתְמַהְמְהוּ וּתְמָהוּ הִשְׁתַּעַשְׁעוּ וָשֹׁעוּ שָׁכְרוּ וְלֹא־יַיִן נָעוּ וְלֹא שֵׁכָר׃ 29.11. וַתְּהִי לָכֶם חָזוּת הַכֹּל כְּדִבְרֵי הַסֵּפֶר הֶחָתוּם אֲשֶׁר־יִתְּנוּ אֹתוֹ אֶל־יוֹדֵעַ הספר [סֵפֶר] לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא אוּכַל כִּי חָתוּם הוּא׃ 29.12. וְנִתַּן הַסֵּפֶר עַל אֲשֶׁר לֹא־יָדַע סֵפֶר לֵאמֹר קְרָא נָא־זֶה וְאָמַר לֹא יָדַעְתִּי סֵפֶר׃ 29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.14. לָכֵן הִנְנִי יוֹסִף לְהַפְלִיא אֶת־הָעָם־הַזֶּה הַפְלֵא וָפֶלֶא וְאָבְדָה חָכְמַת חֲכָמָיו וּבִינַת נְבֹנָיו תִּסְתַּתָּר׃ 45.7. יוֹצֵר אוֹר וּבוֹרֵא חֹשֶׁךְ עֹשֶׂה שָׁלוֹם וּבוֹרֵא רָע אֲנִי יְהוָה עֹשֶׂה כָל־אֵלֶּה׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 29.9. Stupefy yourselves, and be stupid! Blind yourselves, and be blind! Ye that are drunken, but not with wine, That stagger, but not with strong drink." 29.10. For the LORD hath poured out upon you the spirit of deep sleep, And hath closed your eyes; The prophets, and your heads, the seers, hath He covered." 29.11. And the vision of all this is become unto you as the words of a writing that is sealed, which men deliver to one that is learned, saying: ‘Read this, I pray thee’; and he saith: ‘I cannot, for it is sealed’;" 29.12. and the writing is delivered to him that is not learned, saying: ‘Read this, I pray thee’; and he saith: ‘I am not learned.’" 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;" 29.14. Therefore, behold, I will again do a marvellous work among this people, even a marvellous work and a wonder; and the wisdom of their wise men shall perish, and the prudence of their prudent men shall be hid." 45.7. I form the light, and create darkness; I make peace, and create evil; I am the LORD, that doeth all these things."
5. Philo of Alexandria, On The Special Laws, 1.192 (1st cent. BCE - 1st cent. CE)

1.192. In addition the following ought to be said. These festal and holiday rests have in the past often opened up countless avenues to sins. For unmixed beverage and luxurious diets with excessive drinking arouse the insatiable desires of the stomach and also kindle the desires of the parts beneath the stomach. As these desires both flow and stream out in every way, they produce a surge of unspeakable evils using the fearless stimulant of the feast as a refuge to avoid suffering anything.
6. Epictetus, Discourses, 3.7.4, 3.22.77, 3.24.58 (1st cent. CE - 2nd cent. CE)

7. Josephus Flavius, Jewish Antiquities, 4.209-4.210 (1st cent. CE - 1st cent. CE)

4.209. 12. When the multitude are assembled together unto the holy city for sacrificing every seventh year, at the feast of tabernacles, let the high priest stand upon a high desk, whence he may be heard, and let him read the laws to all the people; and let neither the women nor the children be hindered from hearing, no, nor the servants neither;
8. Josephus Flavius, Against Apion, 2.204 (1st cent. CE - 1st cent. CE)

2.204. Nay, indeed, the law does not permit us to make festivals at the births of our children, and thereby afford occasion of drinking to excess; but it ordains that the very beginning of our education should be immediately directed to sobriety. It also commands us to bring those children up in learning and to exercise them in the laws, and make them acquainted with the acts of their predecessors, in order to their imitation of them, and that they might be nourished up in the laws from their infancy, and might neither transgress them, nor have any pretense for their ignorance of them. /p
9. 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.
10. New Testament, 1 Corinthians, 4.1-4.2, 6.15, 9.17 (1st cent. CE - 1st cent. CE)

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. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 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.
11. New Testament, 1 Thessalonians, 2.4, 2.14-2.16 (1st cent. CE - 1st cent. CE)

2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost.
12. New Testament, 2 Corinthians, 4.7 (1st cent. CE - 1st cent. CE)

13. New Testament, Acts, 7.38, 18.24-18.25, 19.2, 19.4-19.7 (1st cent. CE - 2nd cent. CE)

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 18.24. 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. 19.2. He said to them, "Did you receive the Holy Spirit when you believed?"They said to him, "No, we haven't even heard that there is a Holy Spirit. 19.4. Paul said, "John indeed baptized with the baptism of repentance, saying to the people that they should believe in the one who would come after him, that is, on Jesus. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 19.6. When Paul had laid his hands on them, the Holy Spirit came on them, and they spoke with other languages, and prophesied. 19.7. They were about twelve men in all.
14. New Testament, Galatians, 2.7, 2.14-2.21, 3.11, 3.21, 5.6 (1st cent. CE - 1st cent. CE)

2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love.
15. 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.
16. New Testament, Philippians, 3.19 (1st cent. CE - 1st cent. CE)

3.19. whose end is destruction, whose god is the belly, and whose glory is in their shame, who think about earthly things.
17. New Testament, Romans, 1.16, 1.17, 1.18, 1.18-3.20, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.10, 2.11, 2.20, 2.21, 2.22, 3, 3.1, 3.2, 3.3, 3.4, 3.6, 3.7, 3.8, 3.9, 3.10, 3.11, 3.12, 3.13, 3.14, 3.15, 3.16, 3.17, 3.18, 3.19, 3.20, 3.21, 3.22, 3.24, 3.25, 3.26, 3.28, 3.29, 3.30, 3.31, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.15, 5.9, 6, 6.1, 6.2, 6.3, 6.4, 6.5, 6.7, 6.8, 6.15, 6.16, 6.17, 6.18, 6.19, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 9, 9.4, 9.5, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 10, 10.3, 11, 11.1, 11.2, 11.3, 11.19, 12.19, 13.4, 13.5, 16.18 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek.
18. New Testament, Luke, 1.5-1.10, 2.21-2.24, 2.39, 2.41-2.49, 12.20, 23.56 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 12.20. But God said to him, 'You foolish one, tonight your soul is required of you. The things which you have prepared -- whose will they be?' 23.56. They returned, and prepared spices and ointments. On the Sabbath they rested according to the commandment.
19. New Testament, Mark, 8.31-8.33, 9.30-9.32, 10.32-10.34, 14.61-14.62, 15.26, 16.6 (1st cent. CE - 1st cent. CE)

8.31. He began to teach them that the Son of Man must suffer many things, and be rejected by the elders, the chief priests, and the scribes, and be killed, and after three days rise again. 8.32. He spoke to them openly. Peter took him, and began to rebuke him. 8.33. But he, turning around, and seeing his disciples, rebuked Peter, and said, "Get behind me, Satan! For you have in mind not the things of God, but the things of men. 9.30. They went out from there, and passed through Galilee. He didn't want anyone to know it. 9.31. For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again. 9.32. But they didn't understand the saying, and were afraid to ask him. 10.32. They were on the way, going up to Jerusalem; and Jesus was going in front of them, and they were amazed; and those who followed were afraid. He again took the twelve, and began to tell them the things that were going to happen to him. 10.33. Behold, we are going up to Jerusalem. The Son of Man will be delivered to the chief priests and the scribes. They will condemn him to death, and will deliver him to the Gentiles. 10.34. They will mock him, spit on him, scourge him, and kill him. On the third day he will rise again. 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 16.6. He said to them, "Don't be amazed. You seek Jesus, the Nazarene, who has been crucified. He has risen. He is not here. Behold, the place where they laid him!
20. Anon., Genesis Rabba, 28.3 (2nd cent. CE - 5th cent. CE)

28.3. וַיֹּאמֶר ה' אֶמְחֶה אֶת הָאָדָם, רַבִּי לֵוִי בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ אִסְטְרוֹבִּלִּין שֶׁל רֵחַיִּים נִמְחֶה. רַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן אָמַר אֲפִלּוּ עֲפָרוֹ שֶׁל אָדָם הָרִאשׁוֹן נִמְחֶה. כַּד דָּרְשָׁה רַבִּי יְהוּדָה בְּצִפּוֹרִי בְּצִבּוּרָא וְלֹא קִבְּלוּ מִינֵיהּ. רַבִּי יוֹחָנָן בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן יְהוֹצָדָק אָמַר אֲפִלּוּ לוּז שֶׁל שִׁדְרָה, שֶׁמִּמֶּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, נִמְחָה. אַדְרִיָּאנוֹס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בֶּן חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִנַּיִן אַתָּה יוֹדֵעַ, אֲמַר לֵיהּ אַיְתִיתֵיהּ לְיָדִי וַאֲנָא מוֹדַע לָךְ, טָחֲנוֹ בָּרֵחַיִם וְלֹא נִטְחַן, שְׂרָפוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ בְּמַיִם וְלֹא נִמְחֶה, נְתָנוֹ עַל הַסַּדָּן וְהִתְחִיל מַכֶּה עָלָיו בְּפַטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא חָסַר כְּלוּם.
21. Anon., Leviticus Rabba, 18.1 (2nd cent. CE - 5th cent. CE)

18.1. דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ וגו' (ויקרא טו, ב), הֲדָא הוּא דִכְתִיב (קהלת יב, א): וּזְכֹר אֶת בּוֹרְאֶיךָ בִּימֵי בְּחוּרֹתֶיךָ, תְּנַן (משנה אבות ג-א): עֲקַבְיָא בֶּן מַהַלַּלְאֵל אוֹמֵר הִסְתַּכֵּל בִּשְׁלשָׁה דְבָרִים וְאֵין אַתָּה בָּא לִידֵי עֲבֵרָה, דַּע מֵאַיִן בָּאתָ מִטִּפָּה סְרוּחָה, וּלְאָן אַתָּה הוֹלֵךְ, לֶעָפָר רִמָּה וְתוֹלֵעָה, וְלִפְנֵי מִי אַתָּה עָתִיד לִתֵּן דִּין וְחֶשְׁבּוֹן לִפְנֵי מֶלֶךְ מַלְכֵי הַמְלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא וכו', רַבִּי אַבָּא בַּר כַּהֲנָא אָמַר בְּשֵׁם רַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי שְׁלָשְׁתָּן דָּרַשׁ רַבִּי עֲקִיבָא מִתּוֹךְ פָּסוּק אֶחָד, וּזְכֹר אֶת בּוֹרְאֶךָ, בְּאֵרְךָ זוֹ לֵיחָה סְרוּחָה, בּוֹרְךָ זוֹ רִמָּה וְתוֹלֵעָה, בּוֹרְאֶךָ זֶה מֶלֶךְ מַלְכֵי הַמְּלָכִים הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעָתִיד לִתֵּן לְפָנָיו דִּין וְחֶשְׁבּוֹן. בִּימֵי בְּחוּרֹתֶיךָ, בְּיוֹמֵי טַלְיוּתָךְ עַד דְּחֵילָךְ עֲלָךְ. (קהלת יב, א): עַד אֲשֶׁר לֹא יָבֹאוּ יְמֵי הָרָעָה, אֵלּוּ יְמֵי זִקְנָה, (קהלת יב, א): וְהִגִּיעוּ שָׁנִים אֲשֶׁר תֹּאמַר אֵין לִי בָהֶם חֵפֶץ, אֵלּוּ יְמֵי הַמָּשִׁיחַ, שֶׁאֵין בָּהֶם לֹא זְכוּת וְלֹא חוֹבָה, (קהלת יב, ב): עַד אֲשֶׁר לֹא תֶחְשַׁךְ הַשֶּׁמֶשׁ וְהָאוֹר וגו', הַשֶּׁמֶשׁ זֶה קְלַסְתֵּר פָּנִים, וְהָאוֹר זֶה הַמֵּצַח, וְהַיָּרֵחַ זֶה הַחוֹטֶם, וְהַכּוֹכָבִים אֵלּוּ רָאשֵׁי לְסָתוֹת, (קהלת יב, ב): וְשָׁבוּ הֶעָבִים אַחַר הַגָּשֶׁם, רַבִּי לֵוִי אָמַר תַּרְתֵּי חָדָא לְחַבְרַיָיא וְחָדָא לְבוּרַיָא. חָדָא לְחַבְרַיָא, בָּא לִבְכּוֹת זָלְגוּ עֵינָיו דְּמָעוֹת. חָדָא לְבוּרַיָא, בָּא לְהַטִּיל מַיִם הַגְּלָלִין מְקַדְּמִין אוֹתוֹ. (קהלת יב, ג): בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת וגו', בַּיּוֹם שֶׁיָּזֻעוּ שֹׁמְרֵי הַבַּיִת אֵלּוּ אַרְכֻּבּוֹתָיו, (קהלת יב, ג): וְהִתְעַוְתוּ אַנְשֵׁי הֶחָיִל אֵלּוּ צְלָעוֹתָיו. רַבִּי חִיָא בַּר נַחְמָן אָמַר אֵלּוּ זְרוֹעוֹתָיו, (קהלת יב, ג): וּבָטְלוּ הַטֹּחֲנוֹת זֶה הַמַּסָּס, (קהלת יב, ג): כִּי מִעֵטוּ אֵלּוּ הַשִּׁנַּיִם, (קהלת יב, ג): וְחָשְׁכוּ הָרֹאוֹת בָּאֲרֻבּוֹת אֵלּוּ הָעֵינַיִם. רַבִּי חִיָּא בַּר נַחְמָן אָמַר אֵלּוּ כַּנְפֵי הָרֵאָה, שֶׁמִּשָּׁם יוֹצֵא הַקּוֹל, (קהלת יב, ד): וְסֻגְּרוּ דְלָתַיִם בַּשּׁוּק אֵלּוּ נְקָבָיו שֶׁל אָדָם, שֶׁהֵן כְּמוֹ דֶּלֶת הַפּוֹתֵחַ וְהַסּוֹגֵר, (קהלת יב, ד): בִּשְׁפַל קוֹל הַטַּחֲנָה בִּשְׁבִיל שֶׁאֵין הַמַּסָּס טוֹחֵן, (קהלת יב, ד): וְיָקוּם לְקוֹל הַצִּפּוֹר, הָדֵין סָבָא כַּד שָׁמַע קוֹל צִפֳּרִין מְצַיְצִין אֲמַר בְּלִיבֵּיהּ לִיסְטִין אָתָאן לִמְקַפְּחָא יָתִי, (קהלת יב, ד): וְיִשַּׁחוּ כָּל בְּנוֹת הַשִּׁיר אֵלּוּ שִׂפְתוֹתָיו, רַבִּי חִיָּא בַּר נְחֶמְיָה אָמַר אֵלּוּ הַכְּלָיוֹת, שֶׁהֵן חוֹשְׁבוֹת וְהַלֵּב גּוֹמֵר, (קהלת יב, ה): גַּם מִגָּבֹהַּ יִרָאוּ וגו', גַּם מִגָּבֹהַּ יִרָאוּ הָדֵין סָבָא דְּצָוְחִין לֵיהּ זִיל לַאֲתַר פְּלַן וְהוּא שָׁאֵיל וַאֲמַר אִית תַּמָּן מַסְּקִין, אִית תַּמָּן מַחֲתִין, (קהלת יב, ה): וְחַתְחַתִּים בַּדֶּרֶךְ, רַבִּי אַבָּא בַּר כַּהֲנָא וְרַבִּי לֵוִי, רַבִּי אַבָּא בַּר כַּהֲנָא חִתִּיתָא שֶׁל דֶּרֶךְ נוֹפֵל עָלָיו, וָחֳרָנָא אֲמַר הִתְחִיל מַתְוֶוה תְּוָואִים, אֲמַר עַד אֲתַר פְּלַן אִית לִי מַהֲלַךְ בַּאֲתַר פְּלַן לֵית לִי מַהֲלַךְ. (קהלת יב, ה): וְיָנֵאץ הַשָּׁקֵד אִילֵּין קַרְסוּלוֹת, (קהלת יב, ה): וְיִסְתַּבֵּל הֶחָגָב זֶה לוּז שֶׁל שִׁדְרָה. אַדְרִיָּנוּס שְׁחִיק עֲצָמוֹת שָׁאַל אֶת רַבִּי יְהוֹשֻׁעַ בַּר חֲנַנְיָא אָמַר לוֹ מֵהֵיכָן הַקָּדוֹשׁ בָּרוּךְ הוּא מֵצִיץ אֶת הָאָדָם לֶעָתִיד לָבוֹא, אָמַר לוֹ מִלּוּז שֶׁל שִׁדְרָה, אָמַר לוֹ מִן הֵן אַתְּ מוֹדַע לִי, אַיְיתֵי יָתֵיהּ קוֹמוֹי נְתָנוֹ בַּמַּיִם וְלֹא נִמְחָה, טְחָנוֹ בָּרֵיחַיִם וְלֹא נִטְחַן, נְתָנוֹ בָּאֵשׁ וְלֹא נִשְׂרַף, נְתָנוֹ עַל הַסַּדָּן הִתְחִיל מַכֶּה עָלָיו בַּפַּטִּישׁ, נֶחְלַק הַסַּדָּן וְנִבְקַע הַפַּטִּישׁ וְלֹא הוֹעִיל מִמֶּנּוּ כְּלוּם. (קהלת יב, ה): וְתָפֵר הָאֲבִיּוֹנָה זוֹ הַתַּאֲוָה שֶׁהִיא מַטִּילָה שָׁלוֹם בֵּין אִישׁ לְאִשְׁתּוֹ. רַבִּי שִׁמְעוֹן בֶּן חֲלַפְתָּא הֲוָה סָלֵיק שָׁאֵיל בִּשְׁלָמֵיהּ דְּרַבִּי בְּכָל יֶרַח וְיֶרַח, כֵּיוָן דְּסָב יָתֵיב לֵיהּ וְלָא יָכוֹל לְמֵיסַק, יוֹם חַד סָלֵיק אֲמַר לֵיהּ מָה עִסְקָךְ דְּלֵית אַתְּ סָלֵיק לְגַבִּי הֵיךְ דַּהֲוֵית יָלֵיף, אֲמַר לֵיהּ רְחוֹקוֹת נַעֲשׂוּ קְרוֹבוֹת, קְרוֹבוֹת נַעֲשׂוּ רְחוֹקוֹת, שְׁתַּיִם נַעֲשׂוּ שָׁלשׁ, וּמֵטִיל שָׁלוֹם בַּבַּיִת בָּטֵל, [ופרושו: רחוקות נעשו קרובות, אילין עיניא דהוו חמיין מרחוק כדו אפלו מקרוב לית אינון חמיין. קרובות נעשו רחוקות, אילין אודני דהוו שמעין בחד זמן בתרי זמני, כדו אפלו במאה זימנין לית אינון שמעין. שתים נעשו שלש, חוטרא ותרתין ריגלי. ומטיל שלום בבית בטל, זו התאוה שמטיל שלום בין איש לאשתו]. (קהלת יב, ה): כִּי הֹלֵךְ הָאָדָם אֶל בֵּית עוֹלָמוֹ, בֵּית הָעוֹלָם לֹא נֶאֱמַר אֶלָּא בֵּית עוֹלָמוֹ, מְלַמֵּד שֶׁכָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ, מָשָׁל לְמֶלֶךְ שֶׁנִּכְנַס לַמְּדִינָה וְעִמּוֹ דֻּכָּסִין וְאִפַּרְכִין וְאִיסְטְרַטְיוֹטִין, אַף עַל פִּי שֶׁהַכֹּל נִכְנָסִין בְּפוֹלִין אֶחָד, כָּל אֶחָד וְאֶחָד שָׁרוּי לְפִי כְבוֹדוֹ, כָּךְ אַף עַל פִּי שֶׁהַכֹּל טוֹעֲמִין טַעַם מִיתָה, כָּל צַדִּיק וְצַדִּיק יֵשׁ לוֹ עוֹלָם בִּפְנֵי עַצְמוֹ. (קהלת יב, ה): וְסָבְבוּ בַשּׁוּק הַסּוֹפְדִים אֵלּוּ הַתּוֹלָעִים, (קהלת יב, ו): עַד אֲשֶׁר לֹא יֵרָתֵק חֶבֶל הַכֶּסֶף זֶה חוּט הַשִּׁדְרָה, (קהלת יב, ו): וְתָרֻץ גֻּלַּת הַזָּהָב זוֹ גֻּלְגֹּלֶת. רַבִּי חִיָּא בַּר נְחֶמְיָא אָמַר זוֹ גַּרְגֶּרֶת שֶׁמְכַלָּה אֶת הַזָּהָב וּמֵרִיקָה אֶת הַכָּסֶף. (קהלת יב, ו): וְתִשָּׁבֶר כַּד עַל הַמַּבּוּעַ זוֹ כָּרֵס. רַבִּי חִיָּא בְּרֵיהּ דְּרַבִּי פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי לְאַחַר שְׁלשָׁה יָמִים כְּרֵיסוֹ שֶׁל אָדָם נִבְקַעַת וּמוֹסֶרֶת לַפֶּה וְאוֹמֶרֶת לוֹ הֵילָךְ מַה שֶּׁגָּזַלְתָּ וְחָמַסְתָּ וְנָתַתָּ לִי. רַבִּי חַגַּי בְּשֵׁם רַבִּי יִצְחָק מַיְיתֵי לָהּ מִן הָדֵין קְרָיָא (מלאכי ב, ג): וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם פֶּרֶשׁ חֲגֵיכֶם. רַבִּי אַבָּא בְּרֵיהּ דְּרַב פַּפֵּי וְרַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי כָּל תְּלָתָא יוֹמִין נַפְשָׁא טָיְיסָא עַל גּוּפָה סָבְרָה דְּהִיא חָזְרָה לֵיהּ, וְכֵיוָן דְּהִיא חָמְיָא לֵיהּ דְּאִישְׁתַּנֵּי זִיוְהוֹן דְּאַפּוֹי, הִיא אָזְלַת לָהּ, דִּכְתִיב (איוב יד, כב): אַךְ בְּשָׂרוֹ וגו'. בַּר קַפָּרָא אָמַר עַד שְׁלשָׁה יָמִים תָּקְפּוֹ שֶׁל אֵבֶל קַיָּם, לָמָּה שֶׁצּוּרַת הַפָּנִים נִכֶּרֶת, דִּתְנַן אֵין מְעִידִין אֶלָּא עַל פַּרְצוּף פָּנִים עִם הַחֹטֶם, וְאֵין מְעִידִין לְאַחַר שְׁלשָׁה יָמִים. (קהלת יב, ו): וְנָרֹץ הַגַּלְגַּל אֶל הַבּוֹר, תְּרֵין אֲמוֹרָאִין, חַד אָמַר כְּאִילֵּין גַּלְגְּלַיָא דְצִפּוֹרִי, וְחוֹרָנָא אֲמַר כְּאִילֵּין רִגְבַיָּיא דִּטְבֶרְיָא, כְּמָה דְתֵימָא (איוב כא, לג): מָתְקוּ לוֹ רִגְבֵי נָחַל. (קהלת יב, ז): וְיָשֹׁב הֶעָפָר עַל הָאָרֶץ כְּשֶׁהָיָה וגו', רַבִּי פִּנְחָס וְרַבִּי חִלְקִיָה בְּשֵׁם רַבִּי סִימוֹן אֵימָתַי הָרוּחַ תָּשׁוּב אֶל הָאֱלֹהִים אֲשֶׁר נְתָנָהּ, כְּשֶׁשָּׁב הֶעָפָר אֶל הָאָרֶץ כְּשֶׁהָיָה, וְאִם לָאו (שמואל א כה, כט): וְאֶת נֶפֶשׁ אֹיְבֶיךָ יְקַלְּעֶנָּה וגו'. רַבִּי יִשְׁמָעֵאל בַּר נַחְמָן מַתְנֵי לָהּ בְּשֵׁם רַבִּי אַבְדִּימֵי דְמִן חֵיפָא לְכֹהֵן חָבֵר שֶׁמָּסַר לְכֹהֵן עַם הָאָרֶץ כִּכָּר שֶׁל תְּרוּמָה, אָמַר לוֹ רְאֵה שֶׁאֲנִי טָהוֹר וּבֵיתִי טָהוֹר וְכִכָּר שֶׁנָּתַתִּי לְךָ טָהוֹר, אִם אַתָּה נוֹתְנָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נָתַתִּי לְךָ מוּטָב, וְאִם לָאו הֲרֵינִי זוֹרְקָהּ לְפָנֶיךָ. כָּךְ אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְאָדָם זֶה, רְאֵה שֶׁאֲנִי טָהוֹר וּמְעוֹנִי טָהוֹר וּמְשָׁרְתַי טְהוֹרִים וּנְשָׁמָה שֶׁנָּתַתִּי לְךָ טְהוֹרָה, אִם אַתָּה מַחֲזִירָהּ לִי כְּדֶרֶךְ שֶׁאֲנִי נוֹתְנָהּ לְךָ, מוּטָב, וְאִם לָאו הֲרֵינִי טוֹרְפָהּ לְפָנֶיךָ, כָּל אֵלּוּ בִּימֵי זִקְנוּתוֹ אֲבָל בִּימֵי בַּחֲרוּתוֹ אִם חָטָא לוֹקֶה בְּזִיבוּת וּבְצָרַעַת, לְפִיכָךְ משֶׁה מַזְהִיר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם: אִישׁ כִּי יִהְיֶה זָב מִבְּשָׂרוֹ.
22. Babylonian Talmud, Sanhedrin, 90b (3rd cent. CE - 6th cent. CE)

90b. וכתיב (מלכים ב ז, כ) ויהי לו כן וירמסו אותו העם בשער וימות ודילמא קללת אלישע גרמה ליה דאמר רב יהודה אמר רב קללת חכם אפי' על חנם היא באה אם כן לכתוב קרא וירמסוהו וימות מאי בשער על עסקי שער,(אמר ר' יוחנן) מניין לתחיית המתים מן התורה שנאמר (במדבר יח, כח) ונתתם ממנו [את] תרומת ה' לאהרן הכהן וכי אהרן לעולם קיים והלא לא נכנס לארץ ישראל שנותנין לו תרומה אלא מלמד שעתיד לחיות וישראל נותנין לו תרומה מכאן לתחיית המתים מן התורה,דבי רבי ישמעאל תנא לאהרן כאהרן מה אהרן חבר אף בניו חברים,א"ר שמואל בר נחמני אמר רבי יונתן מניין שאין נותנין תרומה לכהן עם הארץ שנאמר (דברי הימים ב לא, ד) ויאמר לעם ליושבי ירושלים לתת מנת (לכהנים ולוים) למען יחזקו בתורת ה' כל המחזיק בתורת ה' יש לו מנת ושאינו מחזיק בתורת ה' אין לו מנת,אמר רב אחא בר אדא אמר רב יהודה כל הנותן תרומה לכהן עם הארץ כאילו נותנה לפני ארי מה ארי ספק דורס ואוכל ספק אינו דורס ואוכל אף כהן עם הארץ ספק אוכלה בטהרה ספק אוכלה בטומאה,ר' יוחנן אמר אף גורם לו מיתה שנאמר (ויקרא כב, ט) ומתו בו כי יחללוהו דבי ר"א בן יעקב תנא אף משיאו עון אשמה שנאמר (ויקרא כב, טז) והשיאו אותם עון אשמה באכלם את קדשיהם,תניא ר' סימאי אומר מניין לתחיית המתים מן התורה שנאמר (שמות ו, ד) וגם הקימותי את בריתי אתם לתת להם את ארץ כנען לכם לא נאמר אלא להם מכאן לתחיית המתים מן התורה:,(צד"ק ג"ם גש"ם ק"ם סימן): שאלו מינין את רבן גמליאל מניין שהקדוש ברוך הוא מחיה מתים אמר להם מן התורה ומן הנביאים ומן הכתובים ולא קיבלו ממנו,מן התורה דכתיב (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם אמרו לו ודילמא וקם העם הזה וזנה,מן הנביאים דכתיב (ישעיהו כו, יט) יחיו מתיך נבלתי יקומון הקיצו ורננו שוכני עפר כי טל אורות טלך וארץ רפאים תפיל ודילמא מתים שהחיה יחזקאל,מן הכתובים דכתיב (שיר השירים ז, י) וחכך כיין הטוב הולך לדודי למישרים דובב שפתי ישנים ודילמא רחושי מרחשן שפוותיה בעלמא כר' יוחנן דאמר ר' יוחנן משום ר"ש בן יהוצדק כל מי שנאמרה הלכה בשמו בעולם הזה שפתותיו דובבות בקבר שנאמר דובב שפתי ישנים,עד שאמר להם מקרא זה (דברים יא, כא) אשר נשבע ה' לאבותיכם לתת להם לכם לא נאמר אלא להם מיכן לתחיית המתים מן התורה,וי"א מן המקרא הזה אמר להם (דברים ד, ד) ואתם הדבקים בה' אלהיכם חיים כלכם היום (פשיטא דחיים כולכם היום אלא אפילו ביום שכל העולם כולם מתים אתם חיים) מה היום כולכם קיימין אף לעוה"ב כולכם קיימין,שאלו רומיים את רבי יהושע בן חנניה מניין שהקב"ה מחיה מתים ויודע מה שעתיד להיות אמר להו תרווייהו מן המקרא הזה שנאמר (דברים לא, טז) ויאמר ה' אל משה הנך שוכב עם אבותיך וקם העם הזה וזנה,ודילמא וקם העם הזה וזנה אמר להו נקוטו מיהא פלגא בידייכו דיודע מה שעתיד להיות איתמר נמי א"ר יוחנן משום רבי שמעון בן יוחאי מניין שהקדוש ברוך הוא מחיה מתים ויודע מה שעתיד להיות שנאמר הנך שוכב עם אבותיך וקם וגו',תניא א"ר אליעזר בר' יוסי בדבר זה זייפתי ספרי מינים שהיו אומרים אין תחיית המתים מן התורה אמרתי להן זייפתם תורתכם ולא העליתם בידכם כלום שאתם אומרים אין תחיית המתים מן התורה הרי הוא אומר (במדבר טו, לא) הכרת תכרת הנפש ההיא עונה בה הכרת תכרת בעולם הזה עונה בה לאימת לאו לעולם הבא,א"ל רב פפא לאביי ולימא להו תרוייהו מהכרת תכרת אינהו הוו אמרי ליה דברה תורה כלשון בני אדם,כתנאי הכרת תכרת הכרת בעולם הזה תכרת לעולם הבא דברי ר"ע אמר לו ר' ישמעאל והלא כבר נאמר (במדבר טו, ל) את ה' הוא מגדף ונכרתה וכי שלשה עולמים יש אלא ונכרתה בעולם הזה הכרת לעולם הבא הכרת תכרת דברה תורה כלשון בני אדם,בין ר' ישמעאל ובין ר"ע עונה בה מאי עבדי ביה לכדתניא יכול אפילו עשה תשובה ת"ל עונה בה לא אמרתי אלא בזמן שעונה בה,שאלה קליאופטרא מלכתא את ר"מ אמרה ידענא דחיי שכבי דכתיב (תהלים עב, טז) ויציצו מעיר כעשב הארץ אלא כשהן עומדין עומדין ערומין או בלבושיהן עומדין אמר לה ק"ו מחיטה ומה חיטה שנקברה ערומה יוצאה בכמה לבושין צדיקים שנקברים בלבושיהן על אחת כמה וכמה,א"ל קיסר לרבן גמליאל אמריתו דשכבי חיי הא הוו עפרא ועפרא מי קא חיי 90b. bAnd it is written: “And it was for him so, and the people trampled him in the gate, and he died”(II Kings 7:20). The Gemara challenges: bPerhapsit was bthe curse of Elishathat bcausedthe officer to die in that manner, not the principle of punishment measure for measure for his lack of belief, bas Rav Yehuda saysthat bRav says: The curse of a Sage, evenif bbaseless, comesto be fulfilled? This is all the more so true concerning the curse of Elisha, which was warranted. The Gemara answers: bIf so, let the verse write: And they trampled him and he died. Whatdoes the term b“in the gate”serve to teach? It teaches that he died bover mattersrelating bto the gate [ isha’ar /i].It was for the cynical dismissal of the prophecy of Elisha that the officer voiced at the city gate that he was punished measure for measure and was trampled at the city gate.,§ bRabbi Yoḥa says: From whereis the bresurrection of the deadderived bfrom the Torah?It is derived from this verse, bas it is statedwith regard to iterumaof the tithe: b“And you shall give the iterumaof the Lord to Aaron the priest”(Numbers 18:28). bAnd does Aaron exist foreverso that one can fulfill the mitzva by giving him the iterumaof the tithe? bBut is it notso that Aaron bdid not enter Eretz Yisrael,the only place bwherethe people would bgive him iteruma /i? Rather,the verse bteaches thatAaron is destined bto live in the future and the Jewish peoplewill bgive him iteruma /i. From hereit is derived that bthe resurrection of the dead is from the Torah. /b, bThe school of Rabbi Yishmael taughta different derivation from this verse. From the term b“to Aaron”one derives that iterumamust be given to a priest blike Aaron; just as Aaron is one devoted to the meticulous observance of mitzvot, particularly those relating to ritual purity, iteruma /i, and tithes [ iḥaver /i], so tooone gives iterumato bhis descendantswho are iḥaverim /i. /b, bRabbi Shmuel bar Naḥmani saysthat bRabbi Yonatan says: From whereis it derived bthat one does not give iterumato a priestwho is ban iam ha’aretz /i?It is derived from a verse, bas it is stated: “And he commanded the people who dwelled in Jerusalem to give the portion of the priests and of the Levites, so that they may firmly adhere to the Torah of the Lord”(II Chronicles 31:4). bEveryone who firmly adheres to the Torah of the Lord has a portion, and anyone who does not firmly adhere to the Torah of the Lord does not have a portion. /b, bRav Aḥa bar Adda saysthat bRav Yehuda says:With regard to banyone who gives iterumato a priestwho is ban iam ha’aretz /i, it is as though he placedthe iteruma bbefore a lion. Just aswith regard to ba lion,there is buncertaintywhether it will bmaulits prey band eatit, and buncertaintywhether it will bnot maulits prey bandinstead beatit alive, bso too,with regard to ba priestwho is ban iam ha’aretz /ito whom one gives iteruma /i, there is buncertaintywhether he will beat it in purity,and there is buncertaintywhether he will beat it in impurity,thereby violating a prohibition by Torah law., bRabbi Yoḥa says:One who gives iterumato a priest who is an iam ha’aretz beven causesthe priest’s bdeath, as it is statedwith regard to iteruma /i: b“And die therefore if they profane it”(Leviticus 22:9). Priests who partake of iterumain a state of ritual impurity profane it and are liable to be punished with death at the hand of Heaven. bThe school of Rabbi Eliezer ben Ya’akov taught:By giving iterumato a priest who is an iam ha’aretz /i, bone also brings upon him a sin of guilt,i.e., a sin that will lead to additional sins, bas it is stated: “And so bring upon them a sin of guilt when they eat their sacred items”(Leviticus 22:16).,§ bIt is taughtin a ibaraitathat bRabbi Simai says: From whereis bresurrection of the deadderived bfrom the Torah?It is derived from a verse, bas it is statedwith regard to the Patriarchs: b“I have also established My covet with them to give to them the land of Canaan”(Exodus 6:4). The phrase: To give bto youthe land of Canaan, bis not stated,as the meaning of the verse is not that God fulfilled the covet with the Patriarchs when he gave the land of Canaan to the children of Israel; brather,it is stated: “To give bto themthe land of Canaan,” meaning to the Patriarchs themselves. bFrom hereis it derived that bthe resurrection of the dead is from the Torah,as in the future the Patriarchs will come to life and inherit the land.,The Gemara records a mnemonic for those cited in the upcoming discussion: iTzadi /i, idalet /i, ikuf /i; igimmel /i, imem /i; igimmel /i, ishin /i, imem /i; ikuf /i, imem /i.Heretics asked Rabban Gamliel: From whereis it derived bthat the Holy One, Blessed be He, revives the dead?Rabban Gamliel bsaid to themthat this matter can be proven bfrom the Torah, from the Prophets, and from Writings, but they did not acceptthe proofs bfrom him. /b,The proof bfrom the Torahis bas it is written: “And the Lord said to Moses, behold, you shall lie with your fathers and arise”(Deuteronomy 31:16). The heretics bsaid to him: But perhapsthe verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers, band this people will arise and strayafter the foreign gods of the land.”,The proof bfrom the Prophetsis bas it is written: “Your dead shall live, my corpse shall arise. Awake and sing, you that dwell in the dust, for your dew is as the dew of vegetation, and the land shall cast out the dead”(Isaiah 26:19). The heretics said to him: bBut perhapsthe prophecy was fulfilled with bthe dead that Ezekiel revived.No proof may be cited from that verse with regard to any future resurrection.,The proof bfrom Writingsis bas it is written: “And your palate is like the best wine that glides down smoothly for my beloved, moving gently the lips of those that sleep”(Song of Songs 7:10), indicating that the dead will ultimately rise and speak. The heretics said to him: bBut perhaps merely their lips will move, in accordance withthe opinion of bRabbi Yoḥa, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Anyone in whose name a ihalakhais stated in this world, his lips move in the graveas if repeating the statement cited in his name, bas it is stated: “Moving gently the lips of those that sleep.”No proof may be cited from that verse, as it is unrelated to resurrection.,This exchange continued buntilRabban Gamliel bstated to them this verse:“That your days may be multiplied, and the days of your children, upon the land bthat the Lord took an oath to your forefathers to give them”(Deuteronomy 11:21). The phrase: bTogive byou, is not stated; rather,it is stated: b“Togive bthem,”to the Patriarchs themselves, as in the future the Patriarchs will come to life and inherit the land. bFrom here resurrection of the deadis derived bfrom the Torah. /b, bAnd there are those who saythat it is bfrom thisfollowing bversethat bhe said to themhis ultimate proof: b“But you who cleave to the Lord your God every one of you is alive this day”(Deuteronomy 4:4). Wasn’t it bobviouswith regard to the children of Israel whom God was addressing, that b“every one of you is alive this day”? Rather,the meaning of the verse is: bEven on the day when everyone is dead you will live; just as today every one of you is alive, so too, in the World-to-Come every one of youwill be balive. /b, bThe Romans asked Rabbi Yehoshua ben Ḥaya: From whereis it derived bthat the Holy One, Blessed be He, revives the dead, andfrom where is it derived that bHe knows what is destined to be?Rabbi Yehoshua ben Ḥaya bsaid to them: Both of thosematters are derived bfrom this verse, as it is stated: “And the Lord said to Moses, Behold, you shall lie with your fathers and arise; this people will go astray”(Deuteronomy 31:16). This indicates that Moses will die and then arise from the dead and that the Holy One, Blessed be He, knows what the children of Israel are destined to do.,The Romans asked: bBut perhapsthe verse should be divided in a different manner, and it should be read: “Behold, you shall lie with your fathers band this people will arise and go astrayafter the foreign gods of the land.” Rabbi Yehoshua ben Ḥaya bsaid to them: Take at leasta response to bhalfof your question bin your handsfrom that verse, bthatGod bknows what is destined to be.The Gemara comments: bIt was also statedon a similar note by an iamoraciting a itanna /i, as bRabbi Yoḥa says in the name of Rabbi Shimon ben Yoḥai: From whereis it derived bthat the Holy One, Blessed be He, revives the dead, andfrom where is it derived that bHe knows what is destined to be?It is derived from a verse, bas it is stated: “Behold, you shall lie with your fathers and arise.” /b, bIt is taughtin a ibaraitathat bRabbi Eliezer, son of Rabbi Yosei, says: With thisfollowing bmatter, I refuted the books of the Samaritans, as they would saythat bthere is nosource for bthe resurrection of the dead from the Torah. I said to them: You falsified your torah and you accomplished nothing, as you say there is nosource for bthe resurrection of the dead from the Torah,and the Torah bstates: “That soul shall be excised; his iniquity shall be upon him”(Numbers 15:31). You interpret the phrase “that soul bshall be excised”to mean that a sinner will be punished with death bin this world.If so, with regard to the phrase b“his iniquity shall be upon him,” for whenis that destined to be? Is it bnot for the World-to-Come,i.e., the world as it will exist after the resurrection of the dead? Apparently, there is a World-to-Come and there is an allusion to it in the Torah., bRav Pappa said to Abaye: And letRabbi Eliezer, son of Rabbi Yosei, bsay tothe Samaritans that bboth of thosematters can be derived bfromthe phrase b“shall be excised [ ihikkaret tikkaret /i].”“ iHikkaret /i” indicates that the sinner is excised from this world, and “ itikkaret /i” indicates that the sinner is excised from the World-to-Come. Abaye answered: Rabbi Eliezer, son of Rabbi Yosei, preferred not to cite proof from the compound verb, because the Samaritans bwould say: The Torah spoke in the language of people,and the compound verb is merely a stylistic flourish.,The Gemara notes: These derivations of Rabbi Eliezer and Rav Pappa are bparallelto a dispute between itanna’im /iwith regard to b“ ihikkaret tikkaret /i,”as follows: b“ iHikkaret /i”indicates that the sinner is excised bin this world,and b“ itikkaret /i”indicates that the sinner is excised bin the World-to-Come;this is bthe statement of Rabbi Akiva. Rabbi Yishmael said to him: Isn’t it already statedin the previous verse: b“That person that blasphemes the Lord, that soul shall be excised [ ivenikhreta /i]”(Numbers 15:30), band are there three worldsfrom which the sinner is excised? bRather,from the term b“ ivenikhreta /i”it is derived that the sinner is excised bin this world,from b“ ihikkaret /i”it is derived that the sinner is excised bin the World-to-Come,and from the compound verb b“ ihikkaret tikkaret /i”nothing is derived, as bthe Torah spoke in the language of people. /b,The Gemara asks: According to bboth Rabbi Yishmael and Rabbi Akiva, what do they do with,i.e., what do they derive from, the phrase b“His iniquity shall be upon him”?The Gemara answers: That phrase is necessary bfor thatderivation bwhich is taughtin a ibaraita /i: One bmighthave thought that the sinner is excised bevenafter bhe repented.Therefore, bthe verse states: “His iniquity shall be upon him.”God states: bI saidthat the sinner will be excised bonly when his iniquityremains bupon him. /b,§ The Gemara relates: bQueen Cleopatra asked Rabbi Meira question. bShe said: I know that the dead will live, as it is written: “And may they blossom out of the city like grass of the earth”(Psalms 72:16). Just as grass grows, so too, the dead will come to life. bBut when they arise,will they barise naked orwill bthey arise with their garments?Rabbi Meir bsaid to her:It is derived ia fortiorifrom wheat. If wheat, which is buried naked,meaning that the kernel is sown without the chaff, bemerges with several garmentsof chaff, ball the more sowill bthe righteous, who are buried with their garments,arise with their garments.,The Roman bemperor said to Rabban Gamliel: You say that the dead will live. Aren’t they dust? And does dust come to life? /b
23. Augustine, Reply To Faustus, 19.24, 22.78 (4th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
(un)faithful(ness) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
abraham Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
activeness (of converts) Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
agency, divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
agency, human Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
agency, of believers Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
agōn, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112
anger, wrath, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
apocalyptic, apocalypticism Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
apocalyptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
argument Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
augustines works, c. faust. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
avengement/vengeance/vindication/wrath (gods) Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
banquets Keener, First-Second Corinthians (2005) 57
behaviour Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
belial Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
biography/biographical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
bion of borysthenes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
blind, blinding, blindness Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
blinding/deceptive Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
body, christian understanding of Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
body, platonisms attitude toward Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
body, views of Keener, First-Second Corinthians (2005) 57
bultmann, rudolf Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112, 734
caspary, gerald e. Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
christianity, and gnosticism Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
circumcision, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
corinth/corinthians Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255, 259
covenant Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255, 258, 259; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
crucifixion, jesus death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
daniélou, cardinal jean Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
darkness Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
death Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
definition Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
desire Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
dialogue, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112, 734
dio chrysostom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
disposition Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
epictetus, use of dialogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112
epictetus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
esau Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
eschatology, divine trial Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
ethics, morality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
evils Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
faith/belief, as gods gift Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
faith Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
faith (belief, fidelity, trust), human Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43
faithfulness, of israel Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
frei, on letter and spirit Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
frei, philos influence on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
gentile Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
gift Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
glory, doxa (δόξα) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43
glory, of god Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
glory, of moses Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
gnosticism, christianitys polemic against Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
gods, paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 114
gospel/gospels Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
gospel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
grace Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
greco, roman Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
hellenistic, jewish hellenistic, diaspora Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
hope Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
image, imagery Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
imperative, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
impiety Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
injustice Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
inspiration Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
interlocutor, in diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109
isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
israel, people/nation of Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
jacob Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
jesus, as a prophetic anointed of the spirit Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
jesus, historical jesus, authenticity of sayings, self-perception Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
jesus christ Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255, 259
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
josephus Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
justice, righteousness, divine attribute Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
justice Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
kerygma, kerygmatic Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
law, torah Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
law Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258, 259
letter, diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
letter and spirit, origen on Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
life Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
light Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
lordship of christ Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
martyrs beneficiary death Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
maximus of tyre Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
message from god/gods Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
messianic, qualifications Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
messianic, secrecy of jesus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
mind, cognition Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
mind, observation Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
mind Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
moses Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255, 258, 259
musonius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
mē genoito Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112
nature, natural phenomena, heaven, sky Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
necessity, necessary Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
obstinacy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
origen of alexandria, on circumcision Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
paideia Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
paul, on god Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
paul, on human responsibility Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
paul, on predestination/predetermination (προόρισις) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
paul, pauline Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
paul Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255
paul (the apostle) Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
paul the apostle Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
persecution, rejection, death vii Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
philo judeas Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255, 258, 259
philo of alexandria, influence on origen Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
philosophy Keener, First-Second Corinthians (2005) 57
physical description, use of diatribe Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 109, 112
pilate Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 383
platonism, and the body Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
plutarch Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
predestination (προόρισις), paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 106
priest; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 43
prophet Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 84
punishment Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
qumran Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
rabbinic literature Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
redemption, salvation Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
religion passim, impiety Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
religion passim, origin of religion Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
resurrection Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
revelation Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 255; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, alliteration Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, antithesis Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, figure, trope Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, hendiadys Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, homoioteleuton Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, isocolon Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, narratio Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, pleonasmus Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 112
rhetoric Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
rhetorical devices Keener, First-Second Corinthians (2005) 130
righteousness of god Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
salvation Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
self Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
sin, adams sin/fall Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 116
sin, power Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355
sinai Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
slavery Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 114
slavery and freedom, metaphoric Keener, First-Second Corinthians (2005) 57
soul; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
spirit, characterizations as, revealer Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
spirit, characterizations as, seal/pledge Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
spirit, characterizations as, spirit of the lord Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
spirit, effects of, freedom/liberty Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
spirit, effects of, unveiling of faces Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
spirit, effects of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254
tabernacle, feast of Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 258
teles Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 734
temple, (in)justice Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 259
temple, sacrificial cult (in jerusalem), destruction Ruzer, Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror (2020) 197
torah Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
trigg, joseph wilson Dawson, Christian Figural Reading and the Fashioning of Identity (2001) 231
truth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
universalism Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
vice, immorality Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
vision, visionary' Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 255
vision, visionary Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 254, 259
warfare, military, soldier Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 61
way of life Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 355