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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 5


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


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

75 results
1. Hebrew Bible, Exodus, 4.22 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born."
2. Hebrew Bible, Genesis, 1.28, 17.6-17.8 (9th cent. BCE - 3rd cent. BCE)

1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 17.6. וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.8. וְנָתַתִּי לְךָ וּלְזַרְעֲךָ אַחֲרֶיךָ אֵת אֶרֶץ מְגֻרֶיךָ אֵת כָּל־אֶרֶץ כְּנַעַן לַאֲחֻזַּת עוֹלָם וְהָיִיתִי לָהֶם לֵאלֹהִים׃ 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 17.6. And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee." 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.8. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.’"
3. Hebrew Bible, Hosea, 11.1 (9th cent. BCE - 3rd cent. BCE)

11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
4. Hebrew Bible, Leviticus, 19.2 (9th cent. BCE - 3rd cent. BCE)

19.2. דַּבֵּר אֶל־כָּל־עֲדַת בְּנֵי־יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם קְדֹשִׁים תִּהְיוּ כִּי קָדוֹשׁ אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 19.2. וְאִישׁ כִּי־יִשְׁכַּב אֶת־אִשָּׁה שִׁכְבַת־זֶרַע וְהִוא שִׁפְחָה נֶחֱרֶפֶת לְאִישׁ וְהָפְדֵּה לֹא נִפְדָּתָה אוֹ חֻפְשָׁה לֹא נִתַּן־לָהּ בִּקֹּרֶת תִּהְיֶה לֹא יוּמְתוּ כִּי־לֹא חֻפָּשָׁה׃ 19.2. 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."
5. Hebrew Bible, Numbers, 12.5-12.8, 21.8-21.9 (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׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 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?’" 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived."
6. Hebrew Bible, Psalms, 2.7, 32.1-32.2, 51.5, 51.7, 63.2-63.3, 63.10, 63.12, 106.20 (9th cent. BCE - 3rd cent. BCE)

2.7. אֲסַפְּרָה אֶל חֹק יְהוָה אָמַר אֵלַי בְּנִי אַתָּה אֲנִי הַיּוֹם יְלִדְתִּיךָ׃ 32.1. רַבִּים מַכְאוֹבִים לָרָשָׁע וְהַבּוֹטֵחַ בַּיהוָה חֶסֶד יְסוֹבְבֶנּוּ׃ 32.1. לְדָוִד מַשְׂכִּיל אַשְׁרֵי נְשׂוּי־פֶּשַׁע כְּסוּי חֲטָאָה׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 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׃ 63.12. 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." 32.1. [A Psalm] of David. Maschil. Happy is he whose transgression is forgiven, whose sin is pardoned." 51.5. For I know my transgressions; And my sin is ever before me." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 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. ." 63.10. But those that seek my soul, to destroy it, Shall go into the nethermost parts of the earth." 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." 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass."
7. 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."
8. 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:"
9. Hebrew Bible, Isaiah, 27.9, 59.20-59.21 (8th cent. BCE - 5th cent. BCE)

27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 59.21. וַאֲנִי זֹאת בְּרִיתִי אוֹתָם אָמַר יְהוָה רוּחִי אֲשֶׁר עָלֶיךָ וּדְבָרַי אֲשֶׁר־שַׂמְתִּי בְּפִיךָ לֹא־יָמוּשׁוּ מִפִּיךָ וּמִפִּי זַרְעֲךָ וּמִפִּי זֶרַע זַרְעֲךָ אָמַר יְהוָה מֵעַתָּה וְעַד־עוֹלָם׃ 27.9. Therefore by this shall the iniquity of Jacob be expiated, And this is all the fruit of taking away his sin: When he maketh all the stones of the altar as chalkstones that are beaten in pieces, So that the Asherim and the sun-images shall rise no more." 59.20. And a redeemer will come to Zion, And unto them that turn from transgression in Jacob, Saith the LORD." 59.21. And as for Me, this is My covet with them, saith the LORD; My spirit that is upon thee, and My words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed’s seed, saith the LORD, from henceforth and for ever."
10. Hebrew Bible, Jeremiah, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
11. Septuagint, Isaiah, 52.11 (8th cent. BCE - 6th cent. BCE)

12. Plato, Phaedo, None (5th cent. BCE - 4th cent. BCE)

67e. in a state of death as he could, should then be disturbed when death came to him. Would it not be absurd? of course. In fact, then, Simmias, said he, the true philosophers practice dying, and death is less terrible to them than to any other men. Consider it in this way. Phaedo. They are in every way hostile to the body and they desire to have the soul apart by itself alone. Would it not be very foolish if they should be frightened and troubled when this very thing happens, and if they should not be glad to go to the place where there is hope of attaining
13. Plato, Phaedrus, 250 (5th cent. BCE - 4th cent. BCE)

14. Plato, Theaetetus, None (5th cent. BCE - 4th cent. BCE)

15. Anon., Jubilees, 1 (2nd cent. BCE - 2nd cent. BCE)

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

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

2.17. Let us see if his words are true,and let us test what will happen at the end of his life; 2.18. for if the righteous man is Gods son, he will help him,and will deliver him from the hand of his adversaries.
18. Philo of Alexandria, On The Migration of Abraham, 35-37, 34 (1st cent. BCE - 1st 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;
19. Philo of Alexandria, On The Posterity of Cain, 13 (1st cent. BCE - 1st cent. CE)

13. These suggestions and such as these are what he gives to the rest of the world, but he himself so insatiably desires to behold him, and to be beheld by him, that he supplicates him to display to his eye his nature of which it is impossible to form a conjecture, so that he may become acquainted with it, that thus he might receive a most well-grounded certainty of knowledge that could not be mistaken, in exchange for uncertain doubts; and he will never cease from urging his desire, but even, though he is aware that he desires a matter which is difficult of attainment, or rather which is wholly unattainable, he still strives on, in no way remitting his intense anxiety, but without admitting any excuse, or any hesitation, or vacillation; using all the means in his power to gain his object. V.
20. Philo of Alexandria, On The Life of Moses, 2.69 (1st cent. BCE - 1st 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.
21. Philo of Alexandria, On The Embassy To Gaius, 5, 4 (1st cent. BCE - 1st 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;
22. Philo of Alexandria, Questions On Exodus, 2.29 (1st cent. BCE - 1st cent. CE)

23. Anon., 2 Baruch, 54.13-54.19 (1st cent. CE - 2nd cent. CE)

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

25. Anon., The Life of Adam And Eve, 20-21, 13 (1st cent. CE - 5th cent. CE)

26. 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.
27. Epictetus, Discourses, 2.1.39 (1st cent. CE - 2nd cent. CE)

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

29. New Testament, 1 John, 1.9, 2.12, 2.18-2.28, 3.9-3.10, 5.1-5.2 (1st cent. CE - 1st cent. CE)

1.9. If we confess our sins, he is faithful and righteous to forgive us our sins, and to cleanse us from all unrighteousness. 2.12. I write to you, little children, because your sins are forgiven you for his name's sake. 2.18. Little children, these are the end times, and as you heard that the Antichrist is coming, even now many antichrists have arisen. By this we know that it is the end times. 2.19. They went out from us, but they didn't belong to us; for if they had belonged to us, they would have continued with us. But they left, that they might be revealed that none of them belong to us. 2.20. You have an anointing from the Holy One, and you know the truth. 2.21. I have not written to you because you don't know the truth, but because you know it, and because no lie is of the truth. 2.22. Who is the liar but he who denies that Jesus is the Christ? This is the Antichrist, he who denies the Father and the Son. 2.23. Whoever denies the Son, the same doesn't have the Father. He who confesses the Son has the Father also. 2.24. Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. 2.25. This is the promise which he promised us, the eternal life. 2.26. These things I have written to you concerning those who would lead you astray. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 2.28. Now, little children, remain in him, that when he appears, we may have boldness, and not be ashamed before him at his coming. 3.9. Whoever is born of God doesn't commit sin, because his seed remains in him; and he can't sin, because he is born of God. 3.10. In this the children of God are revealed, and the children of the devil. Whoever doesn't do righteousness is not of God, neither is he who doesn't love his brother. 5.1. Whoever believes that Jesus is the Christ is born of God. Whoever loves the father also loves the child who is born of him. 5.2. By this we know that we love the children of God, when we love God and keep his commandments.
30. New Testament, 1 Peter, 1.11, 4.11, 5.3 (1st cent. CE - 1st cent. CE)

1.11. searching for who or what kind of time the Spirit of Christ, which was in them, pointed to, when he predicted the sufferings of Christ, and the glories that would follow them. 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. 5.3. neither as lording it over the charge allotted to you, but making yourselves examples to the flock.
31. New Testament, 1 Corinthians, a b c d\n0 "2.6" "2.6" "2 6" \n1 1 1 1 None\n2 1.11 1.11 1 11 \n3 1.12 1.12 1 12 \n4 1.13 1.13 1 13 \n5 1.14 1.14 1 14 \n6 1.15 1.15 1 15 \n7 1.16 1.16 1 16 \n8 10 10 10 None\n9 10.14 10.14 10 14 \n10 10.2 10.2 10 2 \n11 10.20 10.20 10 20 \n12 10.21 10.21 10 21 \n13 11.1 11.1 11 1 \n14 12 12 12 None\n15 12.1 12.1 12 1 \n16 12.2 12.2 12 2 \n17 12.3 12.3 12 3 \n18 12.4 12.4 12 4 \n19 12.5 12.5 12 5 \n20 15 15 15 None\n21 15.12 15.12 15 12 \n22 15.14 15.14 15 14 \n23 15.15 15.15 15 15 \n24 15.16 15.16 15 16 \n25 15.17 15.17 15 17 \n26 15.18 15.18 15 18 \n27 15.19 15.19 15 19 \n28 15.20 15.20 15 20 \n29 15.21 15.21 15 21 \n30 15.22 15.22 15 22 \n31 15.23 15.23 15 23 \n32 15.24 15.24 15 24 \n33 15.25 15.25 15 25 \n34 15.26 15.26 15 26 \n35 15.27 15.27 15 27 \n36 15.28 15.28 15 28 \n37 15.3 15.3 15 3 \n38 15.47 15.47 15 47 \n39 15.48 15.48 15 48 \n40 15.49 15.49 15 49 \n41 15.56 15.56 15 56 \n42 16 16 16 None\n43 16.19 16.19 16 19 \n44 4 4 4 None\n45 6 6 6 None\n46 6.10 6.10 6 10 \n47 6.11 6.11 6 11 \n48 6.9 6.9 6 9 \n49 7.39 7.39 7 39 \n50 7.40 7.40 7 40 \n51 8 8 8 None\n52 8.12 8.12 8 12 \n53 9 9 9 None (1st cent. CE - 1st cent. CE)

32. New Testament, 1 Thessalonians, 1.10, 2.16 (1st cent. CE - 1st cent. CE)

1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.16. 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.
33. 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
34. 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.
35. New Testament, 2 Corinthians, 1, 1.1, 1.21, 1.22, 2, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 5, 5.5, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6.14-7.1, 6.17, 6.18, 8, 9, 11.7 (1st cent. CE - 1st cent. CE)

36. New Testament, 2 Thessalonians, 2.3 (1st cent. CE - 1st cent. CE)

2.3. Let no one deceive you in any way. For it will not be, unless the falling away comes first, and the man of sin is revealed, the son of destruction
37. 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.
38. New Testament, Acts, 2.10, 2.38, 5.31, 8.16, 10.43, 10.48, 13.2, 13.38, 18.18-18.21, 18.24-18.27, 19.1, 19.5, 19.9, 19.22, 19.29, 24.24, 26.18 (1st cent. CE - 2nd cent. CE)

2.10. Phrygia, Pamphylia, Egypt, the parts of Libya around Cyrene, visitors from Rome, both Jews and proselytes 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 5.31. God exalted him with his right hand to be a Prince and a Savior, to give repentance to Israel, and remission of sins. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 10.43. All the prophets testify about him, that through his name everyone who believes in him will receive remission of sins. 10.48. He commanded them to be baptized in the name of Jesus Christ. Then they asked him to stay some days. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 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. 19.5. When they heard this, they were baptized into the name of the Lord Jesus. 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. 24.24. But after some days, Felix came with Drusilla, his wife, who was a Jewess, and sent for Paul, and heard him concerning the faith in Christ Jesus. 26.18. to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.'
39. New Testament, James, 2.20, 2.24 (1st cent. CE - 1st cent. CE)

2.20. But do you want to know, vain man, that faith apart from works is dead? 2.24. You see then that by works, a man is justified, and not only by faith.
40. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)

41. New Testament, Philemon, 6, 23 (1st cent. CE - 1st cent. CE)

42. New Testament, Colossians, 1.6, 1.10, 1.12-1.20, 1.23, 2.5, 2.9, 3.24, 4.7-4.17 (1st cent. CE - 1st cent. CE)

1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. 2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 3.24. knowing that from the Lord you will receive the reward of the inheritance; for you serve the Lord Christ. 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.
43. New Testament, Ephesians, 5.32 (1st cent. CE - 1st cent. CE)

5.32. This mystery is great, but I speak concerning Christ and of the assembly.
44. New Testament, Galatians, 1.1, 1.4, 1.15, 2.1-2.10, 2.12, 2.16-2.17, 2.19-2.21, 3.1-3.2, 3.5, 3.8, 3.22, 3.24, 3.26-3.27, 4.1-4.7, 4.20, 5.1 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.16. 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! 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.20. but I could wish to be present withyou now, and to change my tone, for I am perplexed about you. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage.
45. New Testament, Hebrews, 1.5-1.13 (1st cent. CE - 1st cent. CE)

1.5. For to which of the angels did he say at any time, "You are my Son, Today have I become your father?"and again, "I will be to him a Father, And he will be to me a Son? 1.6. Again, when he brings in the firstborn into the world he says, "Let all the angels of God worship him. 1.7. of the angels he says, "Who makes his angels winds, And his servants a flame of fire. 1.8. but of the Son he says, "Your throne, O God, is forever and ever; The scepter of uprightness is the scepter of your kingdom. 1.9. You have loved righteousness, and hated iniquity; Therefore God, your God, has anointed you with the oil of gladness above your fellows. 1.10. And, "You, Lord, in the beginning, laid the foundation of the earth. The heavens are the works of your hands. 1.11. They will perish, but you continue. They all will grow old like a garment does. 1.12. As a mantle you will roll them up, And they will be changed; But you are the same. Your years will not fail. 1.13. But of which of the angels has he said at any time, "Sit at my right hand, Until I make your enemies the footstool of your feet?
46. New Testament, Philippians, 2.8, 2.11-2.12, 2.17, 2.25, 3.10, 3.17, 4.18 (1st cent. CE - 1st cent. CE)

2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 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. 2.17. Yes, and if I am poured out on the sacrifice and service of your faith, I rejoice, and rejoice with you all. 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; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 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.
47. New Testament, Romans, 1.3-1.32, 2.1-2.29, 3.2, 3.8-3.25, 3.27, 3.30-3.31, 4.1-4.25, 5.1-5.21, 6.1-6.23, 7.1, 7.5, 7.7-7.25, 8.1-8.39, 9.1-9.5, 9.7-9.13, 9.30-9.32, 11.13, 11.22, 11.27, 11.33-11.36, 12.1-12.2, 15.16, 15.22, 15.24, 15.30, 16.3-16.7, 16.20, 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. 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 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; 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 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. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 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. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 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. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 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. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life 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? 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 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. 8.19. For the creation waits with eager expectation for the sons of God to be revealed. 8.20. For the creation was subjected to vanity, not of its own will, but because of him who subjected it, in hope 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.22. For we know that the whole creation groans and travails in pain together until now. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.26. In the same way, the Spirit also helps our weaknesses, for we don't know how to pray as we ought. But the Spirit himself makes intercession for us with groanings which can't be uttered. 8.27. He who searches the hearts knows what is on the Spirit's mind, because he makes intercession for the saints according to God. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 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. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.31. What then shall we say about these things? If God is for us, who can be against us? 8.32. He who didn't spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things? 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.36. Even as it is written, "For your sake we are killed all day long. We were accounted as sheep for the slaughter. 8.37. No, in all these things, we are more than conquerors through him who loved us. 8.38. For I am persuaded, that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 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. 9.7. 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. 9.30. 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; 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 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! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 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. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 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. 16.20. And the God of peace will quickly crush Satan under your feet. The grace of our Lord Jesus Christ be with you.
48. New Testament, John, 1.12-1.13, 3.1-3.21, 17.24-17.26 (1st cent. CE - 1st cent. CE)

1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 3.1. Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews. 3.2. The same came to him by night, and said to him, "Rabbi, we know that you are a teacher come from God, for no one can do these signs that you do, unless God is with him. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb, and be born? 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.7. Don't marvel that I said to you, 'You must be born anew.' 3.8. The wind blows where it wants to, and you hear its sound, but don't know where it comes from and where it is going. So is everyone who is born of the Spirit. 3.9. Nicodemus answered him, "How can these things be? 3.10. Jesus answered him, "Are you the teacher of Israel, and don't understand these things? 3.11. Most assuredly I tell you, we speak that which we know, and testify of that which we have seen, and you don't receive our witness. 3.12. If I told you earthly things and you don't believe, how will you believe if I tell you heavenly things? 3.13. No one has ascended into heaven, but he who descended out of heaven, the Son of Man, who is in heaven. 3.14. As Moses lifted up the serpent in the wilderness, even so must the Son of Man be lifted up 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.17. For God didn't send his Son into the world to judge the world, but that the world should be saved through him. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 3.19. This is the judgment, that the light has come into the world, and men loved the darkness rather than the light; for their works were evil. 3.20. For everyone who does evil hates the light, and doesn't come to the light, lest his works would be exposed. 3.21. But he who does the truth comes to the light, that his works may be revealed, that they have been done in God. 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.
49. New Testament, Luke, 1.77, 3.3, 6.22, 24.47 (1st cent. CE - 1st cent. CE)

1.77. To give knowledge of salvation to his people by the remission of their sins 3.3. He came into all the region around the Jordan, preaching the baptism of repentance for remission of sins. 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. 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.
50. New Testament, Mark, 1.13, 1.21-1.28, 1.32-1.34, 3.10-3.12, 4.35-4.41, 5.1-5.20, 6.45-6.52, 7.24-7.31, 9.14-9.29 (1st cent. CE - 1st cent. CE)

1.13. He was there in the wilderness forty days tempted by Satan. He was with the wild animals; and the angels ministered to him. 1.21. They went into Capernaum, and immediately on the Sabbath day he entered into the synagogue and taught. 1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.23. Immediately there was in their synagogue a man with an unclean spirit, and he cried out 1.24. saying, "Ha! What do we have to do with you, Jesus, you Nazarene? Have you come to destroy us? I know you who you are: the Holy One of God! 1.25. Jesus rebuked him, saying, "Be quiet, and come out of him! 1.26. The unclean spirit, convulsing him and crying with a loud voice, came out of him. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.28. The report of him went out immediately everywhere into all the region of Galilee and its surrounding area. 1.32. At evening, when the sun had set, they brought to him all who were sick, and those who were possessed by demons. 1.33. All the city was gathered together at the door. 1.34. He healed many who were sick with various diseases, and cast out many demons. He didn't allow the demons to speak, because they knew him. 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. 3.11. The unclean spirits, whenever they saw him, fell down before him, and cried, "You are the Son of God! 3.12. He sternly warned them that they should not make him known. 4.35. On that day, when evening had come, he said to them, "Let's go over to the other side. 4.36. Leaving the multitude, they took him with them, even as he was, in the boat. Other small boats were also with him. 4.37. There arose a great wind storm, and the waves beat into the boat, so much that the boat was already filled. 4.38. He himself was in the stern, asleep on the cushion, and they woke him up, and told him, "Teacher, don't you care that we are dying? 4.39. He awoke, and rebuked the wind, and said to the sea, "Peace! Be still!" The wind ceased, and there was a great calm. 4.40. He said to them, "Why are you so afraid? How is it that you have no faith? 4.41. They were greatly afraid, and said to one another, "Who then is this, that even the wind and the sea obey him? 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 6.45. Immediately he made his disciples get into the boat, and to go ahead to the other side, to Bethsaida, while he himself sent the multitude away. 6.46. After he had taken leave of them, he went up the mountain to pray. 6.47. When evening had come, the boat was in the midst of the sea, and he was alone on the land. 6.48. Seeing them distressed in rowing, for the wind was contrary to them, about the fourth watch of the night he came to them, walking on the sea, and he would have passed by them 6.49. but they, when they saw him walking on the sea, supposed that it was a ghost, and cried out; 6.50. for they all saw him, and were troubled. But he immediately spoke with them, and said to them, "Cheer up! It is I! Don't be afraid. 6.51. He got into the boat with them; and the wind ceased, and they were very amazed among themselves, and marveled; 6.52. for they hadn't understood about the loaves, but their hearts were hardened. 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. 7.31. Again he departed from the borders of Tyre and Sidon, and came to the sea of Galilee, through the midst of the region of Decapolis. 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.
51. New Testament, Matthew, 25.1-25.12, 25.32 (1st cent. CE - 1st cent. CE)

25.1. Then the Kingdom of Heaven will be like ten virgins, who took their lamps, and went out to meet the bridegroom. 25.2. Five of them were foolish, and five were wise. 25.3. Those who were foolish, when they took their lamps, took no oil with them 25.4. but the wise took oil in their vessels with their lamps. 25.5. Now while the bridegroom delayed, they all slumbered and slept. 25.6. But at midnight there was a cry, 'Behold! The bridegroom is coming! Come out to meet him!' 25.7. Then all those virgins arose, and trimmed their lamps. 25.8. The foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' 25.9. But the wise answered, saying, 'What if there isn't enough for us and you? You go rather to those who sell, and buy for yourselves.' 25.10. While they went away to buy, the bridegroom came, and those who were ready went in with him to the marriage feast, and the door was shut. 25.11. Afterward the other virgins also came, saying, 'Lord, Lord, open to us.' 25.12. But he answered, 'Most assuredly I tell you, I don't know you.' 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.
52. Ps.-Philo, Biblical Antiquities, 11.15, 12.1 (1st cent. CE - 2nd cent. CE)

53. 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.
54. Seneca The Younger, Letters, 71.26 (1st cent. CE - 1st cent. CE)

55. Anon., Genesis Rabba, 14.6, 20.12 (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. 20.12. וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּשֵּׁם (בראשית ג, כא), בְּתוֹרָתוֹ שֶׁל רַבִּי מֵאִיר מָצְאוּ כָּתוּב כָּתְנוֹת אוֹר, אֵלּוּ בִּגְדֵי אָדָם הָרִאשׁוֹן שֶׁהֵן דּוֹמִים לְפִיגָם, רְחָבִים מִלְּמַטָּה וְצָרִין מִלְּמַעְלָה, רַבִּי יִצְחָק רַבְיָא אוֹמֵר חֲלָקִים הָיוּ כְּצִפֹּרֶן וְנָאִים כְּמַרְגָלִיּוֹת. אָמַר רַבִּי יִצְחָק כִּכְלֵי פִּשְׁתָּן הַדַּקִּים הַבָּאִים מִבֵּית שְׁאָן. כָּתְנוֹת עוֹר, שֶׁהֵן דְּבוּקִים לָעוֹר. רַבִּי אֶלְעָזָר אָמַר אַיגֵיאָה, רַבִּי אַיְבוּ אָמַר אַגְנֶיָיה, רַבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר לָגָאי, רַבִּי יוֹסֵי בַּר חֲנִינָא אָמַר סִיסַרְטוֹן, רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר גַּלֵי קָסִינוֹן, וּבָהֶם הָיוּ בְּכוֹרוֹת מִשְׁתַּמְּשִׁין, רַבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר צֶמֶר גְּמַלִּים וְצֶמֶר אַרְנָבִים הָיוּ. כָּתְנוֹת עוֹר, כֻּתֳּנוֹת שֶׁהֵן בָּאִין מֵעוֹר, אָמַר רַבִּי לֵוִי לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ, לְפוּם חֵילָךְ אֱכוֹל וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי. לְפוּם חֵילָךְ אֱכוֹל, (בראשית ב, טז): מִכֹּל עֵץ הַגָּן אָכֹל תֹּאכֵל. וּפְרָא מִן מַה דְּאַתְּ לָבֵישׁ, וַיַּעַשׂ ה' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ, וְיַתִּיר מִמַּה דְּאַתְּ שָׁרֵי, שֶׁהֲרֵי שְׁנַיִם הָיוּ שְׁרוּיִין בְּכָל הָעוֹלָם כֻּלּוֹ. 20.12. \"And the Lord God made for the human and for his woman clothing of skin, and dressed them\" (Gen 3:21). In the Torah of Rabbi Meir we find written \"clothing of light\" - these garments of the primordial human resembled a torch: narrow at the top and wide and the bottom. Rabbi Yitzchak the Greater says: This clothing was like fingernails, effulgent like pearl. Rabbi Yitzchak says: Like garments of the finest linen, like the kind that comes from Beit Sh'an. \"Garments of skin\" - because they clung to the skin."
56. 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.
57. Clement of Alexandria, Miscellanies, 4.6.39, 7.14 (2nd cent. CE - 3rd cent. CE)

58. Theophilus, To Autolycus, 2.27 (2nd cent. CE - 3rd cent. CE)

2.27. But some one will say to us, Was man made by nature mortal? Certainly not. Was he, then, immortal? Neither do we affirm this. But one will say, Was he, then, nothing? Not even this hits the mark. He was by nature neither mortal nor immortal. For if He had made him immortal from the beginning, He would have made him God. Again, if He had made him mortal, God would seem to be the cause of his death. Neither, then, immortal nor yet mortal did He make him, but, as we have said above, capable of both; so that if he should incline to the things of immortality, keeping the commandment of God, he should receive as reward from Him immortality, and should become God; but if, on the other hand, he should turn to the things of death, disobeying God, he should himself be the cause of death to himself. For God made man free, and with power over himself. That, then, which man brought upon himself through carelessness and disobedience, this God now vouchsafes to him as a gift through His own philanthropy and pity, when men obey Him. For as man, disobeying, drew death upon himself; so, obeying the will of God, he who desires is able to procure for himself life everlasting. For God has given us a law and holy commandments; and every one who keeps these can be saved, and, obtaining the resurrection, can inherit incorruption.
59. Origen, Commentary On Romans, 5.9 (3rd cent. CE - 3rd cent. CE)

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

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

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

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

3.1.15. Let us now look at those passages of Ezekiel where he says, I will take away from them their stony heart, and I will put in them a heart of flesh, that they may walk in My statutes, and keep Mine ordices. For if God, when He pleases, takes away a heart of stone and bestows a heart of flesh, that His ordices may be observed and His commandments may be obeyed, it will then appear that it is not in our power to put away wickedness. For the taking away of a stony heart seems to be nothing else than the removal of the wickedness by which one is hardened, from whomsoever God pleases to remove it. Nor is the bestowal of a heart of flesh, that the precepts of God may be observed and His commandments obeyed, any other thing than a man becoming obedient, and no longer resisting the truth, but performing works of virtue. If, then, God promises to do this, and if, before He takes away the stony heart, we are unable to remove it from ourselves, it follows that it is not in our power, but in God's only, to cast away wickedness. And again, if it is not our doing to form within us a heart of flesh, but the work of God alone, it will not be in our power to live virtuously, but it will in everything appear to be a work of divine grace. Such are the assertions of those who wish to prove from the authority of Holy Scripture that nothing lies in our own power. Now to these we answer, that these passages are not to be so understood, but in the following manner. Take the case of one who was ignorant and untaught, and who, feeling the disgrace of his ignorance, should, driven either by an exhortation from some person, or incited by a desire to emulate other wise men, hand himself over to one by whom he is assured that he will be carefully trained and competently instructed. If he, then, who had formerly hardened himself in ignorance, yield himself, as we have said, with full purpose of mind to a master, and promise to obey him in all things, the master, on seeing clearly the resolute nature of his determination, will appropriately promise to take away all ignorance, and to implant knowledge within his mind; not that he undertakes to do this if the disciple refuse or resist his efforts, but only on his offering and binding himself to obedience in all things. So also the Word of God promises to those who draw near to Him, that He will take away their stony heart, not indeed from those who do not listen to His word, but from those who receive the precepts of His teaching; as in the Gospels we find the sick approaching the Saviour, asking to receive health, and thus at last be cured. And in order that the blind might be healed and regain their sight, their part consisted in making supplication to the Saviour, and in believing that their cure could be effected by Him; while His part, on the other hand, lay in restoring to them the power of vision. And in this way also does the Word of God promise to bestow instruction by taking away the stony heart, i.e., by the removal of wickedness, that so men may be able to walk in the divine precepts, and observe the commandments of the law. 3.1.15. Let us look also at the declaration in Ezekiel, which says, I shall take away their stony hearts, and will put in them hearts of flesh, that they may walk in My statutes and keep My precepts. For if God, when He wills, takes away the stony hearts, and implants hearts of flesh, so that His precepts are obeyed and His commandments are observed, it is not in our power to put away wickedness. For the taking away of the stony hearts is nothing else than the taking away of the wickedness, according to which one is hardened, from him from whom God wills to take it; and the implanting of a heart of flesh, so that a man may walk in the precepts of God and keep His commandments, what else is it than to become somewhat yielding and unresistent to the truth, and to be capable of practising virtues? And if God promises to do this, and if, before He takes away the stony hearts, we do not lay them aside, it is manifest that it does not depend upon ourselves to put away wickedness; and if it is not we who do anything towards the production within us of the heart of flesh, but if it is God's doing, it will not be our own act to live agreeably to virtue, but altogether (the result of) divine grace. Such will be the statements of him who, from the mere words (of Scripture), annihilates free-will. But we shall answer, saying, that we ought to understand these passages thus: That as a man, e.g., who happened to be ignorant and uneducated, on perceiving his own defects, either in consequence of an exhortation from his teacher, or in some other way, should spontaneously give himself up to him whom he considers able to introduce him to education and virtue; and, on his yielding himself up, his instructor promises that he will take away his ignorance, and implant instruction, not as if it contributed nothing to his training, and to the avoiding of ignorance, that he brought himself to be healed, but because the instructor promised to improve him who desired improvement; so, in the same way, the Word of God promises to take away wickedness, which it calls a stony heart, from those who come to it, not if they are unwilling, but (only) if they submit themselves to the Physician of the sick, as in the Gospels the sick are found coming to the Saviour, and asking to obtain healing, and so are cured. And, let me say, the recovery of sight by the blind is, so far as their request goes, the act of those who believe that they are capable of being healed; but as respects the restoration of sight, it is the work of our Saviour. Thus, then, does the Word of God promise to implant knowledge in those who come to it, by taking away the stony and hard heart, which is wickedness, in order that one may walk in the divine commandments, and keep the divine injunctions. 3.2.1. We have now to notice, agreeably to the statements of Scripture, how the opposing powers, or the devil himself, contends with the human race, inciting and instigating men to sin. And in the first place, in the book of Genesis, the serpent is described as having seduced Eve; regarding whom, in the work entitled The Ascension of Moses (a little treatise, of which the Apostle Jude makes mention in his Epistle), the archangel Michael, when disputing with the devil regarding the body of Moses, says that the serpent, being inspired by the devil, was the cause of Adam and Eve's transgression. This also is made a subject of inquiry by some, viz., who the angel was that, speaking from heaven to Abraham, said, Now I know that you fear God, and on my account hast not spared your beloved son, whom you loved. For he is manifestly described as an angel who said that he knew then that Abraham feared God, and had not spared his beloved son, as the Scripture declares, although he did not say that it was on account of God that Abraham had done this, but on his, that is, the speaker's account. We must also ascertain who that is of whom it is stated in the book of Exodus that he wished to slay Moses, because he was taking his departure for Egypt; and afterwards, also, who he is that is called the destroying angel, as well as he who in the book of Leviticus is called Apopompæus, i.e., Averter, regarding whom Scripture says, One lot for the Lord, and one lot for Apopompæus, i.e., the Averter. In the first book of Kings, also, an evil spirit is said to strangle Saul; and in the third book, Micaiah the prophet says, I saw the Lord of Israel sitting on His throne, and all the host of heaven standing by Him, on His right hand and on His left. And the Lord said, Who will deceive Achab king of Israel, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the Lord, and said, I will deceive him. And the Lord said to him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And He said, You shall deceive him, and prevail also: go forth, and do so quickly. And now therefore the Lord has put a lying spirit in the mouth of all your prophets: the Lord has spoken evil concerning you. Now by this last quotation it is clearly shown that a certain spirit, from his own (free) will and choice, elected to deceive (Achab), and to work a lie, in order that the Lord might mislead the king to his death, for he deserved to suffer. In the first book of Chronicles also it is said, The devil, Satan, stood up against Israel, and provoked David to number the people. In the Psalms, moreover, an evil angel is said to harass certain persons. In the book of Ecclesiastes, too, Solomon says, If the spirit of the ruler rise up against you, leave not your place; for soundness will restrain many transgressions. In Zechariah we read that the devil stood on the right hand of Joshua, and resisted him. Isaiah says that the sword of the Lord arises against the dragon, the crooked serpent. And what shall I say of Ezekiel, who in his second vision prophesies most unmistakeably to the prince of Tyre regarding an opposing power, and who says also that the dragon dwells in the rivers of Egypt? Nay, with what else are the contents of the whole work which is written regarding Job occupied, save with the (doings) of the devil, who asks that power may be given him over all that Job possesses, and over his sons, and even over his person? And yet the devil is defeated through the patience of Job. In that book the Lord has by His answers imparted much information regarding the power of that dragon which opposes us. Such, meanwhile, are the statements made in the Old Testament, so far as we can at present recall them, on the subject of hostile powers being either named in Scripture, or being said to oppose the human race, and to be afterwards subjected to punishment. 3.2.2. We, however, who see the reason (of the thing) more clearly, do not hold this opinion, taking into account those (sins) which manifestly originate as a necessary consequence of our bodily constitution. Must we indeed suppose that the devil is the cause of our feeling hunger or thirst? Nobody, I think, will venture to maintain that. If, then, he is not the cause of our feeling hunger and thirst, wherein lies the difference when each individual has attained the age of puberty, and that period has called forth the incentives of the natural heat? It will undoubtedly follow, that as the devil is not the cause of our feeling hunger and thirst, so neither is he the cause of that appetency which naturally arises at the time of maturity, viz., the desire of sexual intercourse. Now it is certain that this cause is not always so set in motion by the devil that we should be obliged to suppose that bodies would nor possess a desire for intercourse of that kind if the devil did not exist. Let us consider, in the next place, if, as we have already shown, food is desired by human beings, not from a suggestion of the devil, but by a kind of natural instinct, whether, if there were no devil, it were possible for human experience to exhibit such restraint in partaking of food as never to exceed the proper limits; i.e., that no one would either take otherwise than the case required, or more than reason would allow; and so it would result that men, observing due measure and moderation in the matter of eating, would never go wrong. I do not think, indeed, that so great moderation could be observed by men (even if there were no instigation by the devil inciting thereto), as that no individual, in partaking of food, would go beyond due limits and restraint, until he had learned to do so from long usage and experience. What, then, is the state of the case? In the matter of eating and drinking it was possible for us to go wrong, even without any incitement from the devil, if we should happen to be either less temperate or less careful (than we ought); and are we to suppose, then, in our appetite for sexual intercourse, or in the restraint of our natural desires, our condition is not something similar? I am of opinion, indeed, that the same course of reasoning must be understood to apply to other natural movements as those of covetousness, or of anger, or of sorrow, or of all those generally which through the vice of intemperance exceed the natural bounds of moderation. There are therefore manifest reasons for holding the opinion, that as in good things the human will is of itself weak to accomplish any good (for it is by divine help that it is brought to perfection in everything); so also, in things of an opposite nature we receive certain initial elements, and, as it were, seeds of sins, from those things which we use agreeably to nature; but when we have indulged them beyond what is proper, and have not resisted the first movements to intemperance, then the hostile power, seizing the occasion of this first transgression, incites and presses us hard in every way, seeking to extend our sins over a wider field, and furnishing us human beings with occasions and beginnings of sins, which these hostile powers spread far and wide, and, if possible, beyond all limits. Thus, when men at first for a little desire money, covetousness begins to grow as the passion increases, and finally the fall into avarice takes place. And after this, when blindness of mind has succeeded passion, and the hostile powers, by their suggestions, hurry on the mind, money is now no longer desired, but stolen, and acquired by force, or even by shedding human blood. Finally, a confirmatory evidence of the fact that vices of such enormity proceed from demons, may be easily seen in this, that those individuals who are oppressed either by immoderate love, or incontrollable anger, or excessive sorrow, do not suffer less than those who are bodily vexed by devils. For it is recorded in certain histories, that some have fallen into madness from a state of love, others from a state of anger, not a few from a state of sorrow, and even from one of excessive joy; which results, I think, from this, that those opposing powers, i.e., those demons, having gained a lodgment in their minds which has been already laid open to them by intemperance, have taken complete possession of their sensitive nature, especially when no feeling of the glory of virtue has aroused them to resistance.
64. Origen, Homilies On Leviticus, 8.3, 12.4 (3rd cent. CE - 3rd cent. CE)

65. Augustine, Against Julian, 1.60, 2.56, 2.63, 2.104 (4th cent. CE - 5th cent. CE)

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

67. Augustine, De Libero Arbitrio, 3.47-3.48, 3.51-3.54 (4th cent. CE - 5th cent. CE)

68. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.8-1.10, 1.13-1.15, 1.19, 1.64, 2.11 (4th cent. CE - 5th cent. CE)

69. Augustine, Sermons, 294 (4th cent. CE - 5th cent. CE)

70. Synesius of Cyrene, Dion, 10 (4th cent. CE - 5th cent. CE)

71. Jerome, Letters, 50 (5th cent. CE - 5th cent. CE)

72. Jerome, Letters, 50 (5th cent. CE - 5th cent. CE)

73. Jerome, Letters, 50 (5th cent. CE - 5th cent. CE)

74. Anon., 4 Ezra, 7.116-7.124, 7.129

75. Anon., Prayer of Manasseh, 5



Subjects of this text:

subject book bibliographic info
aberkios Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
abraham Nasrallah, Archaeology and the Letters of Paul (2019) 181
acherusian sea (lake) Levison, The Greek Life of Adam and Eve (2023) 132
adam, condition of Levison, The Greek Life of Adam and Eve (2023) 406
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609
adam Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609; McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 118
adams, edward Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 209
adam–christ typology, and new kind of humanity Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 180
affix, agenthood Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
agency, divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
agency, human Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
agency, of believers Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
agency, of kings McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181
agency Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
albinus Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 260
allegiance Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
allegory, allegorical exegesis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
ambrose Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
angel (angelos) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
anicetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
anima/soul, pre-existence Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
anima/soul, traducianism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
annunciation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
antinomian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
antioch, syria Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
antioch (syrian) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 369
apatheia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
apocalypse/apocalyptic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 261, 265, 282
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 452
apocalyptic, apocalypticism Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
apocalyptic Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
apologetic self-commendation Keener, First-Second Corinthians (2005) 150
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72, 84
apostle/apostles, paul the apostle Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 436
apuleius Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 270
aqiba Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
aquila Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158, 159
aramaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
archangel Levison, The Greek Life of Adam and Eve (2023) 132
aristobulus, household of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
aristotle Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 270
ascetic, radical ascetics Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
asia minor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159
assembly (ekklēsia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
assimilation between the deity and devotees Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 260, 261
assurnasirpal, colossi of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 435, 436, 588; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 369
augustine of hippo Kaplan, My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs (2015) 40
augustines works, bapt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
augustines works, c. jul. imp. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
augustines works, lib. arb. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
augustines works, persev. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
augustines works, simpl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
babylon Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
banishment Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
baptism, and change of bodily conditions Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 207
baptism, and death Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369, 370
baptism, and sin Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 370
baptism, corporate implications Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 553, 554
baptism, en christō Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 553, 554
baptism, filial identity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
baptism, forgiveness of sins Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 555
baptism, initiates affinity with baptizer Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 553
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 553, 554, 555
baptism, theology of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 370
baptism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588, 609; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
baptisteries Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369, 370
barclay, john m. g. Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179
behaviour Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
belief and faith Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
believers - non-believers, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
biography/biographical Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
boast Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334
body, of christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
body Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
body of christ, robinson, j.a.t. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 554
business, commerce Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
caelestius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
canonization Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
careless Levison, The Greek Life of Adam and Eve (2023) 132
carthage Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609
catacombs, of via portuense Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
cause Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
cemetery, of pretestatus Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
cenchreae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
change of conditions, through christ event Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 207
chosen Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
christ, body of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
christ event, and human vocation Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 205, 206, 207, 208
christian/christianity Levison, The Greek Life of Adam and Eve (2023) 132
christian exegesis, in second century Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
christian exegesis, unity of old and new testament law, proto-orthodox efforts to assert Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
christians, numbers of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
christology, christological Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
church, as body of christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
church, criticism of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
church, defense of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370
cicero Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 277
claudius, edict of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158
claudius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
clement of alexandria, unity of old and new testament law, proto-orthodox efforts to assert Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
cognitive aspect Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
community, christian Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
conceptual blending Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 255
concupiscence Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
concupiscentia, concupiscence Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 588
confession, adam, of Levison, The Greek Life of Adam and Eve (2023) 406
confession, eve, of Levison, The Greek Life of Adam and Eve (2023) 406
construal Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
construction Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
consummation Osborne, Irenaeus of Lyons (2001) 98
container, container schema Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
container Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
conversion, ritual Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
conversion Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
corinth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158, 159, 160
cosmos Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
cult places, neighborhood and cult Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
daemones, demons Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
dahl, n. a. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 230
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
david (king) Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
davidic king Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
davidic son, son of david Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246
day, resurrection, of Levison, The Greek Life of Adam and Eve (2023) 406
death, adam, of Levison, The Greek Life of Adam and Eve (2023) 406
death, mysticism Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369, 370
death, of christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369, 370
death Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 326; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72
death to sin Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
deification/theosis/christosis Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 327
deity, deities Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
demographics, population growth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
deutero-pauline Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 162
dia διά, channel Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
dialogue with trypho (justin martyr) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
disposition Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 256, 260, 261, 282
divine Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
dominion McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181
dominion of death Levison, The Greek Life of Adam and Eve (2023) 406
donatists Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
doubt Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
dualism, dualist(ic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 452
dura, syria Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369, 370
dying and rising (or death and resurrection) Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 239, 256, 261, 278, 282
east, the Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157, 158, 159, 160, 161, 162, 163, 164
economics, wealth Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
eleazar b. azariah Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
election/the elect, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
election/the elect Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
en ἐν, cause Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
en ἐν Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
epaenetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159
ephesus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 154, 155, 156, 157, 158, 159, 160
epictetus Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 277
eschatological Levison, The Greek Life of Adam and Eve (2023) 132
eschatology, resurrection Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72
ethnicity/ethnic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 282
eudorus Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 260
eulogia Satlow, The Gift in Antiquity (2013) 27
evaristus, elder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
eve, statement of Levison, The Greek Life of Adam and Eve (2023) 406
eve Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
evil, destruction of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
evil, the evil one Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
excerpta ex theodoto Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
exegesis, valentinian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
exegesis Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 326; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
exemplum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609
exorcism Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
experience, religious, personal Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 10, 238, 246, 278, 282
faith, and knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
faith, pistis Nasrallah, Archaeology and the Letters of Paul (2019) 181
faith, salvific Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70, 210
faith Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
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) 84
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246, 284, 334
fear, and love Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
fear Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 553, 554, 555
flavius zeuxis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
flesh Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72
frame Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157, 210
freedpersons (and their descendants), manumission Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
fullness McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181
funeral/funerary Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 255
gaius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
gamaliel Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
gamble, harry Nasrallah, Archaeology and the Letters of Paul (2019) 181
gentile Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 370, 385
gentiles, jews and Nasrallah, Archaeology and the Letters of Paul (2019) 181
gentiles (ethnē) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
genuine humanness, and jewish traditions Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204
genuine humanness, corruption of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204, 205, 206, 207, 208, 209, 210
genuine humanness, romans on Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179, 180
gift Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
gift and demand Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
glory, of god Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315
glory Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 334; Novenson, Monotheism and Christology in Greco-Roman Antiquity (2020) 118
gnostics and gnosticism, christian exegesis and Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
gnōsis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
god, beneficence Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
god, love of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
god, of old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 162, 163, 164
goliath Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
gospel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72, 84
gospels, and law (and prophets) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
grace, and works Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
grace Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
greek-jewish (graeco-jewish), literature and culture Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 452
greek Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
greeks Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
guilt, and reatus, sin nature/propensity/principle Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 70, 157, 210
happiness, joy Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
healing Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 72
hebrew bible/old testament, unity of old and new testament law, proto-orthodox efforts to assert Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 361
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354
heretics {see also gnostics; marcionites) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 160
hermas Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 452
hippolytus (soon after Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
history, historians, of salvation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 369
horeb, mount Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 326
hospitality Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
house community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
human vocation, conclusion and implications Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204, 205, 206, 207, 208, 209, 210
idol-food Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 164
idolatry Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
incense Levison, The Greek Life of Adam and Eve (2023) 132
indicative and imperative Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
individuation, and christian, discourse Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
inheritance Satlow, The Gift in Antiquity (2013) 3
instrument, instrumental Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
instrument Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
intertextuality Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 284
irenaeus of lyons, unity of old and new testament law, proto-orthodox efforts to assert Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
isis/isis mysteries Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 238, 270
israel Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
italy, italians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
iulia daughter of drusus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 164
jerome Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
jerusalem Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 159; Levison, The Greek Life of Adam and Eve (2023) 406
jesus, death of Levison, The Greek Life of Adam and Eve (2023) 132
jesus, healer Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
jesus, resurrection of Levison, The Greek Life of Adam and Eve (2023) 132
jesus Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 369, 452
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 609; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 326, 327
jew(ish) Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 84
jewett, robert Nasrallah, Archaeology and the Letters of Paul (2019) 181
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 452
jewish context, of pauls writings Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 179
jewish traditions, on genuine humanness Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 204
jews, jewish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158, 161
jews, judaism, gentiles and Nasrallah, Archaeology and the Letters of Paul (2019) 181
jews, judaism, roman empire, and Nasrallah, Archaeology and the Letters of Paul (2019) 181
john, apostle Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
joshua b. hananiah Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 158
judaism Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 315; Rüpke, The individual in the religions of the ancient Mediterranean (2014) 276
judgment (divine) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 12
julian, bishop Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 210
justice Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
justification Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 246; Despotis and Lohr, Religious and Philosophical Conversion in the Ancient Mediterranean Traditions (2022) 363
justin Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
justin martyr, dialogue with trypho Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
justin martyr, unity of old and new testament law, proto-orthodox efforts to assert Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 577
king, kingship Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 321
king as agent of divinity McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181
king as image/glory of gods, of christ McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 181
knowledge Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 330
koester, helmut Nasrallah, Archaeology and the Letters of Paul (2019) 181
laborers, manual Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 157
landmark, bounded landmark Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
landmark Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 233
law/law, and gospel Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36, 330
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 354, 361, 369, 370, 385
lawsuits Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 36
lewis, nicola denzey Satlow, The Gift in Antiquity (2013) 4
lex fidei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 435
lex operum / factorum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 435
liber de fide Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 157
libertinismus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 468