Tiresias: The Ancient Mediterranean Religions Source Database

8253

New Testament, Romans, 5.21
ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ, οὕτως καὶ ἡ χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord.

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1. Septuagint, Genesis, 1.26-1.27 (th cent. BCE - 2nd cent. BCE)
2. Septuagint, Psalms, 8.6 (th cent. BCE - 2nd cent. BCE)
3. Hebrew Bible, Exodus, 20.17, 24.7 (9th cent. BCE - 3rd cent. BCE) 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 20.17. And Moses said unto the people: ‘Fear not; for God is come to prove you, and that His fear may be before you, that ye sin not.’" 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’"
4. Hebrew Bible, Genesis, 1.26-1.27, 2.15-2.17, 3.1, 3.3, 3.5-3.6, 3.12, 3.16-3.20, 6.1-6.8 (9th cent. BCE - 3rd cent. BCE) 1.26. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.15. וַיִּקַּח יְהוָה אֱלֹהִים אֶת־הָאָדָם וַיַּנִּחֵהוּ בְגַן־עֵדֶן לְעָבְדָהּ וּלְשָׁמְרָהּ׃ 2.16. וַיְצַו יְהוָה אֱלֹהִים עַל־הָאָדָם לֵאמֹר מִכֹּל עֵץ־הַגָּן אָכֹל תֹּאכֵל׃ 2.17. וּמֵעֵץ הַדַּעַת טוֹב וָרָע לֹא תֹאכַל מִמֶּנּוּ כִּי בְּיוֹם אֲכָלְךָ מִמֶּנּוּ מוֹת תָּמוּת׃ 3.1. וַיֹּאמֶר אֶת־קֹלְךָ שָׁמַעְתִּי בַּגָּן וָאִירָא כִּי־עֵירֹם אָנֹכִי וָאֵחָבֵא׃ 3.1. וְהַנָּחָשׁ הָיָה עָרוּם מִכֹּל חַיַּת הַשָּׂדֶה אֲשֶׁר עָשָׂה יְהוָה אֱלֹהִים וַיֹּאמֶר אֶל־הָאִשָּׁה אַף כִּי־אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִכֹּל עֵץ הַגָּן׃ 3.3. וּמִפְּרִי הָעֵץ אֲשֶׁר בְּתוֹךְ־הַגָּן אָמַר אֱלֹהִים לֹא תֹאכְלוּ מִמֶּנּוּ וְלֹא תִגְּעוּ בּוֹ פֶּן־תְּמֻתוּן׃ 3.5. כִּי יֹדֵעַ אֱלֹהִים כִּי בְּיוֹם אֲכָלְכֶם מִמֶּנּוּ וְנִפְקְחוּ עֵינֵיכֶם וִהְיִיתֶם כֵּאלֹהִים יֹדְעֵי טוֹב וָרָע׃ 3.6. וַתֵּרֶא הָאִשָּׁה כִּי טוֹב הָעֵץ לְמַאֲכָל וְכִי תַאֲוָה־הוּא לָעֵינַיִם וְנֶחְמָד הָעֵץ לְהַשְׂכִּיל וַתִּקַּח מִפִּרְיוֹ וַתֹּאכַל וַתִּתֵּן גַּם־לְאִישָׁהּ עִמָּהּ וַיֹּאכַל׃ 3.12. וַיֹּאמֶר הָאָדָם הָאִשָּׁה אֲשֶׁר נָתַתָּה עִמָּדִי הִוא נָתְנָה־לִּי מִן־הָעֵץ וָאֹכֵל׃ 3.16. אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃ 3.17. וּלְאָדָם אָמַר כִּי־שָׁמַעְתָּ לְקוֹל אִשְׁתֶּךָ וַתֹּאכַל מִן־הָעֵץ אֲשֶׁר צִוִּיתִיךָ לֵאמֹר לֹא תֹאכַל מִמֶּנּוּ אֲרוּרָה הָאֲדָמָה בַּעֲבוּרֶךָ בְּעִצָּבוֹן תֹּאכֲלֶנָּה כֹּל יְמֵי חַיֶּיךָ׃ 3.18. וְקוֹץ וְדַרְדַּר תַּצְמִיחַ לָךְ וְאָכַלְתָּ אֶת־עֵשֶׂב הַשָּׂדֶה׃ 3.19. בְּזֵעַת אַפֶּיךָ תֹּאכַל לֶחֶם עַד שׁוּבְךָ אֶל־הָאֲדָמָה כִּי מִמֶּנָּה לֻקָּחְתָּ כִּי־עָפָר אַתָּה וְאֶל־עָפָר תָּשׁוּב׃ 6.1. וַיְהִי כִּי־הֵחֵל הָאָדָם לָרֹב עַל־פְּנֵי הָאֲדָמָה וּבָנוֹת יֻלְּדוּ לָהֶם׃ 6.1. וַיּוֹלֶד נֹחַ שְׁלֹשָׁה בָנִים אֶת־שֵׁם אֶת־חָם וְאֶת־יָפֶת׃ 6.2. וַיִּרְאוּ בְנֵי־הָאֱלֹהִים אֶת־בְּנוֹת הָאָדָם כִּי טֹבֹת הֵנָּה וַיִּקְחוּ לָהֶם נָשִׁים מִכֹּל אֲשֶׁר בָּחָרוּ׃ 6.2. מֵהָעוֹף לְמִינֵהוּ וּמִן־הַבְּהֵמָה לְמִינָהּ מִכֹּל רֶמֶשׂ הָאֲדָמָה לְמִינֵהוּ שְׁנַיִם מִכֹּל יָבֹאוּ אֵלֶיךָ לְהַחֲיוֹת׃ 6.3. וַיֹּאמֶר יְהוָה לֹא־יָדוֹן רוּחִי בָאָדָם לְעֹלָם בְּשַׁגַּם הוּא בָשָׂר וְהָיוּ יָמָיו מֵאָה וְעֶשְׂרִים שָׁנָה׃ 6.4. הַנְּפִלִים הָיוּ בָאָרֶץ בַּיָּמִים הָהֵם וְגַם אַחֲרֵי־כֵן אֲשֶׁר יָבֹאוּ בְּנֵי הָאֱלֹהִים אֶל־בְּנוֹת הָאָדָם וְיָלְדוּ לָהֶם הֵמָּה הַגִּבֹּרִים אֲשֶׁר מֵעוֹלָם אַנְשֵׁי הַשֵּׁם׃ 6.5. וַיַּרְא יְהוָה כִּי רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל־יֵצֶר מַחְשְׁבֹת לִבּוֹ רַק רַע כָּל־הַיּוֹם׃ 6.6. וַיִּנָּחֶם יְהוָה כִּי־עָשָׂה אֶת־הָאָדָם בָּאָרֶץ וַיִּתְעַצֵּב אֶל־לִבּוֹ׃ 6.7. וַיֹּאמֶר יְהוָה אֶמְחֶה אֶת־הָאָדָם אֲשֶׁר־בָּרָאתִי מֵעַל פְּנֵי הָאֲדָמָה מֵאָדָם עַד־בְּהֵמָה עַד־רֶמֶשׂ וְעַד־עוֹף הַשָּׁמָיִם כִּי נִחַמְתִּי כִּי עֲשִׂיתִם׃ 6.8. וְנֹחַ מָצָא חֵן בְּעֵינֵי יְהוָה׃ 1.26. And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’" 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.15. And the LORD God took the man, and put him into the garden of Eden to dress it and to keep it." 2.16. And the LORD God commanded the man, saying: ‘of every tree of the garden thou mayest freely eat;" 2.17. but of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt surely die.’" 3.1. Now the serpent was more subtle than any beast of the field which the LORD God had made. And he said unto the woman: ‘Yea, hath God said: Ye shall not eat of any tree of the garden?’" 3.3. but of the fruit of the tree which is in the midst of the garden, God hath said: Ye shall not eat of it, neither shall ye touch it, lest ye die.’" 3.5. for God doth know that in the day ye eat thereof, then your eyes shall be opened, and ye shall be as God, knowing good and evil.’" 3.6. And when the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was to be desired to make one wise, she took of the fruit thereof, and did eat; and she gave also unto her husband with her, and he did eat." 3.12. And the man said: ‘The woman whom Thou gavest to be with me, she gave me of the tree, and I did eat.’" 3.16. Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’" 3.17. And unto Adam He said: ‘Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying: Thou shalt not eat of it; cursed is the ground for thy sake; in toil shalt thou eat of it all the days of thy life." 3.18. Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field." 3.19. In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken; for dust thou art, and unto dust shalt thou return.’" 3.20. And the man called his wife’s name Eve; because she was the mother of all living." 6.1. And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them," 6.2. that the sons of nobles saw the daughters of men that they were fair; and they took them wives, whomsoever they chose." 6.3. And the LORD said: ‘My spirit shall not abide in man for ever, for that he also is flesh; therefore shall his days be a hundred and twenty years.’" 6.4. The Nephilim were in the earth in those days, and also after that, when the sons of nobles came in unto the daughters of men, and they bore children to them; the same were the mighty men that were of old, the men of renown." 6.5. And the LORD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually." 6.6. And it repented the LORD that He had made man on the earth, and it grieved Him at His heart." 6.7. And the LORD said: ‘I will blot out man whom I have created from the face of the earth; both man, and beast, and creeping thing, and fowl of the air; for it repenteth Me that I have made them.’" 6.8. But Noah found grace in the eyes of the LORD."
5. Hebrew Bible, Leviticus, 5.5-5.7 (9th cent. BCE - 3rd cent. BCE) 5.5. וְהָיָה כִי־יֶאְשַׁם לְאַחַת מֵאֵלֶּה וְהִתְוַדָּה אֲשֶׁר חָטָא עָלֶיהָ׃ 5.6. וְהֵבִיא אֶת־אֲשָׁמוֹ לַיהוָה עַל חַטָּאתוֹ אֲשֶׁר חָטָא נְקֵבָה מִן־הַצֹּאן כִּשְׂבָּה אוֹ־שְׂעִירַת עִזִּים לְחַטָּאת וְכִפֶּר עָלָיו הַכֹּהֵן מֵחַטָּאתוֹ׃ 5.7. וְאִם־לֹא תַגִּיע יָדוֹ דֵּי שֶׂה וְהֵבִיא אֶת־אֲשָׁמוֹ אֲשֶׁר חָטָא שְׁתֵּי תֹרִים אוֹ־שְׁנֵי בְנֵי־יוֹנָה לַיהוָה אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה׃ 5.5. and it shall be, when he shall be guilty in one of these things, that he shall confess that wherein he hath sinned;" 5.6. and he shall bring his forfeit unto the LORD for his sin which he hath sinned, a female from the flock, a lamb or a goat, for a sin-offering; and the priest shall make atonement for him as concerning his sin." 5.7. And if his means suffice not for a lamb, then he shall bring his forfeit for that wherein he hath sinned, two turtle-doves, or two young pigeons, unto the LORD: one for a sin-offering, and the other for a burnt-offering."
6. Hebrew Bible, Psalms, 36.8-36.11, 106.20 (9th cent. BCE - 3rd cent. BCE) 36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 36.11. מְשֹׁךְ חַסְדְּךָ לְיֹדְעֶיךָ וְצִדְקָתְךָ לְיִשְׁרֵי־לֵב׃ 36.8. How precious is Thy lovingkindness, O God! And the children of men take refuge in the shadow of Thy wings." 36.9. They are abundantly satisfied with the fatness of Thy house; And Thou makest them drink of the river of Thy pleasures." 36.10. For with Thee is the fountain of life; In Thy light do we see light." 36.11. O continue Thy lovingkindness unto them that know Thee; And Thy righteousness to the upright in heart." 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass."
7. Hebrew Bible, Ezekiel, 1.26-1.27 (6th cent. BCE - 5th cent. BCE) 1.26. וּמִמַּעַל לָרָקִיעַ אֲשֶׁר עַל־רֹאשָׁם כְּמַרְאֵה אֶבֶן־סַפִּיר דְּמוּת כִּסֵּא וְעַל דְּמוּת הַכִּסֵּא דְּמוּת כְּמַרְאֵה אָדָם עָלָיו מִלְמָעְלָה׃ 1.27. וָאֵרֶא כְּעֵין חַשְׁמַל כְּמַרְאֵה־אֵשׁ בֵּית־לָהּ סָבִיב מִמַּרְאֵה מָתְנָיו וּלְמָעְלָה וּמִמַּרְאֵה מָתְנָיו וּלְמַטָּה רָאִיתִי כְּמַרְאֵה־אֵשׁ וְנֹגַהּ לוֹ סָבִיב׃ 1.26. And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne was a likeness as the appearance of a man upon it above." 1.27. And I saw as the colour of electrum, as the appearance of fire round about enclosing it, from the appearance of his loins and upward; and from the appearance of his loins and downward I saw as it were the appearance of fire, and there was brightness round about him."
8. Hebrew Bible, Zechariah, 12.10 (5th cent. BCE - 4th cent. BCE) 12.10. And I will pour upon the house of David, And upon the inhabitants of Jerusalem, The spirit of grace and of supplication; And they shall look unto Me because athey have thrust him through; And they shall mourn for him, as one mourneth for his only son, And shall be in bitterness for him, as one that is in bitterness for his first-born."
9. Anon., 1 Enoch, 89.44-89.45 (3rd cent. BCE - 2nd cent. BCE) 89.44. boars till he had destroyed them all. And that sheep whose eyes were opened saw that ram, which was amongst the sheep, till it forsook its glory and began to butt those sheep, and trampled upon them, and behaved itself 89.45. unseemly. And the Lord of the sheep sent the lamb to another lamb and raised it to being a ram and leader of the sheep instead of that 1. The words of the blessing of Enoch, wherewith he blessed the elect and righteous, who will be,living in the day of tribulation, when all the wicked and godless are to be removed. And he took up his parable and said -Enoch a righteous man, whose eyes were opened by God, saw the vision of the Holy One in the heavens, which the angels showed me, and from them I heard everything, and from them I understood as I saw, but not for this generation, but for a remote one which is,for to come. Concerning the elect I said, and took up my parable concerning them:The Holy Great One will come forth from His dwelling,,And the eternal God will tread upon the earth, (even) on Mount Sinai, [And appear from His camp] And appear in the strength of His might from the heaven of heavens.,And all shall be smitten with fear And the Watchers shall quake, And great fear and trembling shall seize them unto the ends of the earth.,And the high mountains shall be shaken, And the high hills shall be made low, And shall melt like wax before the flame,And the earth shall be wholly rent in sunder, And all that is upon the earth shall perish, And there shall be a judgement upon all (men).,But with the righteous He will make peace.And will protect the elect, And mercy shall be upon them.And they shall all belong to God, And they shall be prospered, And they shall all be blessed.And He will help them all, And light shall appear unto them, And He will make peace with them'.,And behold! He cometh with ten thousands of His holy ones To execute judgement upon all, And to destroy all the ungodly:And to convict all flesh of all the works of their ungodliness which they have ungodly committed, And of all the hard things which ungodly sinners have spoken against Him.
10. Dead Sea Scrolls, Damascus Covenant, 3.20 (2nd cent. BCE - 1st cent. CE)
11. Dead Sea Scrolls, War Scroll, 17.6-17.7 (2nd cent. BCE - 1st cent. CE)
12. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 3.20 (2nd cent. BCE - 1st cent. CE)
13. Dead Sea Scrolls, Community Rule, 3.13-4.26, 4.23 (2nd cent. BCE - 1st cent. CE)
14. Septuagint, Wisdom of Solomon, 2.23-2.24 (2nd cent. BCE - 1st cent. BCE) 2.23. for God created man for incorruption,and made him in the image of his own eternity 2.24. but through the devils envy death entered the world,and those who belong to his party experience it.
15. Philo of Alexandria, On Flight And Finding, 58 (1st cent. BCE - missingth cent. CE) 58. She also confirmed her statement by another passage in scripture of the following purport: "Behold, I have set before thy face life and death, and good and Evil." Therefore, O all-wise man, good and virtue mean life, and evil and wickedness mean death. And in another passage we read, "This is thy life, and thy length of days, to love the Lord thy God." This is the most admirable definition of immortal life, to be occupied by a love and affection for God unembarrassed by any connection with the flesh or with the body.
16. Anon., 2 Baruch, 23.4, 54.13-54.19 (1st cent. CE - 2nd cent. CE)
17. Anon., Didache, 8.2, 10.5 (1st cent. CE - 2nd cent. CE)
18. Anon., The Life of Adam And Eve, 21.2 (1st cent. CE - 5th cent. CE)
19. 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.
20. Epictetus, Discourses, 1.6, 3.22, 3.22.47 (1st cent. CE - 2nd cent. CE)
21. Mishnah, Yoma, 8.8 (1st cent. CE - 3rd cent. CE) 8.8. The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement."
22. New Testament, 1 Peter, 2.5, 4.11 (1st cent. CE - 1st cent. CE) 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 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.
23. New Testament, 1 Corinthians, 1.4, 3.1-3.3, 3.22, 4.7, 10.1-10.6, 10.11, 15.1-15.2, 15.20-15.28, 15.44-15.50, 15.55-15.57 (1st cent. CE - 1st cent. CE) 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.2. I fed you with milk, not withmeat; for you weren't yet ready. Indeed, not even now are you ready 3.3. for you are still fleshly. For insofar as there is jealousy,strife, and factions among you, aren't you fleshly, and don't you walkin the ways of men? 3.22. whether Paul, or Apollos, or Cephas, or the world, or life, or death,or things present, or things to come. All are yours 4.7. For who makes you different? And what doyou have that you didn't receive? But if you did receive it, why do youboast as if you had not received it? 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.2. bywhich also you are saved, if you hold firmly the word which I preachedto you -- unless you believed in vain. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 15.24. Then the end comes, when he willdeliver up the Kingdom to God, even the Father; when he will haveabolished all rule and all authority and power. 15.25. For he mustreign until he has put all his enemies under his feet. 15.26. The lastenemy that will be abolished is death. 15.27. For, "He put all thingsin subjection under his feet." But when he says, "All things are put insubjection," it is evident that he is excepted who subjected all thingsto him. 15.28. When all things have been subjected to him, then theSon will also himself be subjected to him who subjected all things tohim, that God may be all in all. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.55. Death, where is your sting?Hades, where is your victory? 15.56. The sting of death is sin, and the power of sin is the law. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
24. New Testament, 1 Thessalonians, 1.8-1.10, 2.20, 4.1, 4.14, 5.9-5.10 (1st cent. CE - 1st cent. CE) 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 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. 2.20. For you are our glory and our joy. 4.1. Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.10. who died for us, that, whether we wake or sleep, we should live together with him.
25. New Testament, 1 Timothy, 3.2 (1st cent. CE - 1st cent. CE) 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
26. 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.
27. New Testament, 2 Corinthians, 1.5, 1.20, 3.6, 4.16, 5.17-5.18, 6.11 (1st cent. CE - 1st cent. CE)
28. New Testament, 2 Thessalonians, 3.1 (1st cent. CE - 1st cent. CE) 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you;
29. New Testament, 2 Timothy, 1.16 (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
30. New Testament, Acts, 2.22 (1st cent. CE - 2nd cent. CE) 2.22. You men of Israel, hear these words. Jesus of Nazareth, a man approved by God to you by mighty works and wonders and signs which God did by him in the midst of you, even as you yourselves know
31. New Testament, Apocalypse, 2.11, 20.6, 20.14 (1st cent. CE - 1st cent. CE) 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 20.6. Blessed and holy is he who has part in the first resurrection. Over these, the second death has no power, but they will be priests of God and of Christ, and will reign with him one thousand years. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire.
32. New Testament, James, 1.3, 2.14-2.26, 5.7-5.11, 5.17-5.18 (1st cent. CE - 1st cent. CE) 1.3. knowing that the testing of your faith produces patience. 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 5.7. Be patient therefore, brothers, until the coming of the Lord. Behold, the farmer waits for the precious fruit of the earth, being patient over it, until it receives the early and late rain. 5.8. You also be patient. Establish your hearts, for the coming of the Lord is at hand. 5.9. Don't grumble, brothers, against one another, so that you won't be judged. Behold, the judge stands at the door. 5.10. Take, brothers, for an example of suffering and of patience, the prophets who spoke in the name of the Lord. 5.11. Behold, we call them blessed who endured. You have heard of the patience of Job, and have seen the Lord in the outcome, and how the Lord is full of compassion and mercy. 5.17. Elijah was a man with a nature like ours, and he prayed earnestly that it might not rain, and it didn't rain on the earth for three years and six months. 5.18. He prayed again, and the sky gave rain, and the earth brought forth its fruit.
33. New Testament, Jude, 25 (1st cent. CE - 1st cent. CE)
34. New Testament, Colossians, 1.15-1.20 (1st cent. CE - 1st cent. CE) 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.
35. New Testament, Ephesians, 1.1, 1.5, 1.10, 1.21, 2.1-2.10, 2.18-2.19 (1st cent. CE - 1st cent. CE) 1.1. Paul, an apostle of Christ Jesus through the will of God, to the saints who are at Ephesus, and the faithful in Christ Jesus: 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.18. For through him we both have our access in one Spirit to the Father. 2.19. So then you are no longer strangers and sojourners, but you are fellow citizens with the saints, and of the household of God
36. New Testament, Galatians, 1.4, 2.13, 2.19, 3.6-3.29, 4.3-4.7, 4.21, 5.3, 5.14, 6.14 (1st cent. CE - 1st cent. CE) 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 -- 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.19. For I, through the law, died to the law,that I might live to God. 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.15. Brothers, I speak like men. Though it is only aman's covet, yet when it has been confirmed, no one makes it void,or adds to it. 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.17. Now I say this. A covetconfirmed beforehand by God in Christ, the law, which came four hundredand thirty years after, does not annul, so as to make the promise of noeffect. 3.18. For if the inheritance is of the law, it is no more ofpromise; but God has granted it to Abraham by promise. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.20. Now amediator is not between one, but God is one. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.22. But the Scriptures shut up all things undersin, that the promise by faith in Jesus Christ might be given to thosewho believe. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 3.24. So that the law has become our tutor to bring us toChrist, that we might be justified by faith. 3.25. But now that faithis come, we are no longer under a tutor. 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. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 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. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world.
37. New Testament, Hebrews, 1.2-1.3, 2.1, 10.29, 13.21 (1st cent. CE - 1st cent. CE) 1.2. has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds. 1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high; 2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 10.29. How much worse punishment, do you think, will he be judged worthy of, who has trodden under foot the Son of God, and has counted the blood of the covet with which he was sanctified an unholy thing, and has insulted the Spirit of grace? 13.21. make you complete in every good work to do his will, working in you that which is well pleasing in his sight, through Jesus Christ, to whom be the glory forever and ever. Amen.
38. New Testament, Philippians, 2.3-2.11, 2.13, 4.10-4.13, 4.18 (1st cent. CE - 1st cent. CE) 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus 2.6. who, existing in the form of God, didn't consider it robbery to be equal with God 2.7. but emptied himself, taking the form of a servant, being made in the likeness of men. 2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross. 2.9. Therefore God also highly exalted him, and gave to him the name which is above every name; 2.10. that at the name of Jesus every knee should bow, of those in heaven, those on earth, and those under the earth 2.11. and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 4.10. But I rejoice in the Lord greatly, that now at length you have revived your thought for me; in which you did indeed take thought, but you lacked opportunity. 4.11. Not that I speak in respect to lack, for I have learned in whatever state I am, to be content in it. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me. 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.
39. New Testament, Romans, 1, 1.1, 1.7, 1.8, 1.10, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 1.27, 1.28, 1.29, 1.30, 1.31, 1.32, 2, 2.14, 2.15, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 3, 3.20, 3.21, 3.22, 3.23, 3.24, 3.26, 3.27, 4, 4.5, 4.15, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 6, 6.1, 6.1-8.13, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7, 7.4, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.3, 8.13, 8.14, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 8.36, 8.37, 8.38, 8.39, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.20, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 9.29, 10, 10.17, 11, 11.33, 11.34, 11.35, 11.36, 12, 12.1, 12.2, 12.13, 13, 14, 15, 15.14, 16.27 (1st cent. CE - 1st cent. CE)
40. New Testament, Titus, 3.6 (1st cent. CE - 1st cent. CE) 3.6. which he poured out on us richly, through Jesus Christ our Savior;
41. New Testament, John, 1.3, 1.9-1.10, 1.12, 1.16, 3.17 (1st cent. CE - 1st cent. CE) 1.3. All things were made through him. Without him was not anything made that has been made. 1.9. The true light that enlightens everyone was coming into the world. 1.10. He was in the world, and the world was made through him, and the world didn't recognize him. 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: 1.16. From his fullness we all received grace upon grace. 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.
42. New Testament, Luke, 6.43 (1st cent. CE - 1st cent. CE) 6.43. For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.
43. Anon., Acts of Thomas, 10 (2nd cent. CE - 3rd cent. CE) 10. And the apostle stood, and began to pray and to speak thus: My Lord and MY God, that travellest with thy servants, that guidest and correctest them that believe in thee, the refuge and rest of the oppressed, the hope of the poor and ransomer of captives, the physician of the souls that lie sick and saviour of all creation, that givest life unto the world and strengthenest souls; thou knowest things to come, and by our means accomplishest them: thou Lord art he that revealeth hidden mysteries and maketh manifest words that are secret: thou Lord art the planter of the good tree, and of thine hands are all good works engendered: thou Lord art he that art in all things and passest through all, and art set in all thy works and manifested in the working of them all. Jesus Christ, Son of compassion and perfect saviour, Christ, Son of the living God, the undaunted power that hast overthrown the enemy, and the voice that was heard of the rulers, and made all their powers to quake, the ambassador that wast sent from the height and camest down even unto hell, who didst open the doors and bring up thence them that for many ages were shut up in the treasury of darkness, and showedst them the way that leadeth up unto the height: l beseech thee, Lord Jesu, and offer unto thee supplication for these young persons, that thou wouldest do for them the things that shall help them and be expedient and profitable for them. And he laid his hands on them and said: The Lord shall be with you, and left them in that place and departed.
44. Anon., Genesis Rabba, 8.1, 14.3-14.5 (2nd cent. CE - 5th cent. CE) 8.1. וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ (בראשית א, כו), רַבִּי יוֹחָנָן פָּתַח (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו', אָמַר רַבִּי יוֹחָנָן אִם זָכָה אָדָם, אוֹכֵל שְׁנֵי עוֹלָמוֹת, שֶׁנֶּאֱמַר: אָחוֹר וָקֶדֶם צַרְתָּנִי, וְאִם לָאו הוּא בָּא לִתֵּן דִּין וְחֶשְׁבּוֹן, שֶׁנֶּאֱמַר (תהלים קלט, ה): וַתָּשֶׁת עָלַי כַּפֶּכָה. אָמַר רַבִּי יִרְמְיָה בֶּן אֶלְעָזָר בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, אַנְדְּרוֹגִינוֹס בְּרָאוֹ, הֲדָא הוּא דִכְתִיב (בראשית ה, ב): זָכָר וּנְקֵבָה בְּרָאָם. אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָן, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, דְּיוּ פַּרְצוּפִים בְּרָאוֹ, וְנִסְּרוֹ וַעֲשָׂאוֹ גַּבִּים, גַּב לְכָאן וְגַב לְכָאן. אֲתִיבוּן לֵיהּ וְהָכְתִיב (בראשית ב, כא): וַיִּקַּח אַחַת מִצַּלְעֹתָיו, אֲמַר לְהוֹן מִתְּרֵין סִטְרוֹהִי, הֵיךְ מָה דְאַתְּ אָמַר (שמות כו, כ): וּלְצֶלַע הַמִּשְׁכָּן, דִּמְתַרְגְּמִינַן וְלִסְטַר מַשְׁכְּנָא וגו'. רַבִּי תַּנְחוּמָא בְּשֵׁם רַבִּי בְּנָיָה וְרַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן גֹּלֶם בְּרָאוֹ, וְהָיָה מוּטָל מִסּוֹף הָעוֹלָם וְעַד סוֹפוֹ, הֲדָא הוא דִכְתִיב (תהלים קלט, טז): גָּלְמִי רָאוּ עֵינֶיךָ וגו'. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה וְרַבִּי יְהוּדָה בַּר סִימוֹן בְּשֵׁם רַבִּי אֶלְעָזָר אָמַר מְלֹא כָל הָעוֹלָם בְּרָאוֹ, מִן הַמִּזְרָח לַמַּעֲרָב מִנַּיִן, שֶׁנֶּאֱמַר (תהלים קלט, ה): אָחוֹר וָקֶדֶם צַרְתָּנִי וגו'. מִצָּפוֹן לַדָּרוֹם מִנַּיִן, שֶׁנֶּאֱמַר (דברים ד, לב): וּלְמִקְצֵה הַשָּׁמַיִם וְעַד קְצֵה הַשָּׁמָיִם. וּמִנַּיִן אַף בַּחֲלָלוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (תהלים קלט, טז): וַתָּשֶׁת עָלַי כַּפֶּכָה, כְּמָה דְּאַתְּ אָמַר (איוב יג, כא): כַּפְּךָ מֵעָלַי הַרְחַק. אָמַר רַבִּי אֶלְעָזָר, אָחוֹר לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן. הוּא דַעְתֵּיהּ דְּרַבִּי אֶלְעָזָר דְּאָמַר רַבִּי אֶלְעָזָר (בראשית א, כד): תּוֹצֵא הָאָרֶץ נֶפֶשׁ חַיָּה לְמִינָהּ, זֶה רוּחוֹ שֶׁל אָדָם הָרִאשׁוֹן. אָמַר רַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, אָחוֹר לְמַעֲשֵׂה יוֹם הָאַחֲרוֹן, וָקֶדֶם לְמַעֲשֵׂה יוֹם הָרִאשׁוֹן, הוּא דַעְתֵּיהּ דְּרַבִּי שִׁמְעוֹן בֶּן לָקִישׁ, דְּאָמַר רֵישׁ לָקִישׁ (בראשית א, ב): וְרוּחַ אֱלֹקִים מְרַחֶפֶת עַל פְּנֵי הַמָּיִם, זֶה רוּחוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ, הֵיךְ מָה דְּאַתְּ אָמֵר (ישעיה יא, ב): וְנָחָה עָלָיו רוּחַ ה', אִם זָכָה אָדָם אוֹמְרִים לוֹ אַתָּה קָדַמְתָּ לְמַלְאֲכֵי הַשָּׁרֵת, וְאִם לָאו אוֹמְרִים לוֹ זְבוּב קְדָמְךָ, יַתּוּשׁ קְדָמְךָ, שִׁלְשׁוּל זֶה קְדָמְךָ. אָמַר רַב נַחְמָן אָחוֹר לְכָל הַמַּעֲשִׂים, וָקֶדֶם לְכָל עֳנָשִׁין. אָמַר רַבִּי שְׁמוּאֵל אַף בְּקִלּוּס אֵינוֹ בָּא אֶלָּא בָּאַחֲרוֹנָה, הֲדָא הוּא דִכְתִיב (תהלים קמח, א): הַלְּלוּ אֶת ה' מִן הַשָּׁמַיִם וגו', וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ (תהלים קמח, ז): הַלְּלוּ אֶת ה' מִן הָאָרֶץ וגו' וְאוֹמֵר כָּל הַפָּרָשָׁה, וְאַחַר כָּךְ אוֹמֵר (תהלים קמח, יא): מַלְכֵי אֶרֶץ וְכָל לְאֻמִּים (תהלים קמח, יב): בַּחוּרִים וְגַם בְּתוּלוֹת. אָמַר רַבִּי שִׂמְלָאי כְּשֵׁם שֶׁקִּלּוּסוֹ אֵינָהּ אֶלָא אַחַר בְּהֵמָה חַיָּה וְעוֹף, כָּךְ בְּרִיָּתוֹ אֵינָהּ אֶלָּא אַחַר בְּהֵמָה חַיָּה וָעוֹף, מַה טַּעְמֵיהּ, שֶׁנֶּאֱמַר (בראשית א, כ): וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם, וְאַחַר כָּךְ (בראשית א, כד): וַיֹּאמֶר אֱלֹהִים תּוֹצֵא הָאָרֶץ וגו', וְאַחַר כָּךְ (בראשית א, כו): וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם וגו'. 8.1. אָמַר רַבִּי הוֹשַׁעְיָא, בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אָדָם הָרִאשׁוֹן טָעוּ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מָשָׁל לְמֶלֶךְ וְאִפַּרְכוֹס שֶׁהָיוּ בְּקָרוּכִין, וְהָיוּ בְּנֵי הַמְדִינָה מְבַקְּשִׁין לוֹמַר לַמֶּלֶךְ דּוֹמִינוֹ, וְלֹא הָיוּ יוֹדְעִין אֵיזֶהוּ, מֶה עָשָׂה הַמֶּלֶךְ דְּחָפוֹ וְהוֹצִיאוֹ חוּץ לַקָּרוּכִין, וְיָדְעוּ הַכֹּל שֶׁהוּא אִפַּרְכוֹס. כָּךְ בְּשָׁעָה שֶׁבָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת אָדָם הָרִאשׁוֹן, טָעוּ בּוֹ מַלְאֲכֵי הַשָּׁרֵת וּבִקְּשׁוּ לוֹמַר לְפָנָיו קָדוֹשׁ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, הִפִּיל עָלָיו תַּרְדֵּמָה וְיָדְעוּ הַכֹּל שֶׁהוּא אָדָם. הֲדָא הוּא דִּכְתִיב (ישעיה ב, כב): חִדְלוּ לָכֶם מִן הָאָדָם אֲשֶׁר נְשָׁמָה בְּאַפּוֹ כִּי בַּמֶּה נֶחְשָׁב הוּא. 14.3. וַיִּיצֶר שְׁתֵּי יְצִירוֹת, יְצִירָה מִן הַתַּחְתּוֹנִים וִיצִירָה מִן הָעֶלְיוֹנִים. רַבִּי יְהוֹשֻׁעַ בַּר נְחֶמְיָה בְּשֵׁם רַבִּי חֲנִינָא בַּר יִצְחָק וְרַבָּנָן בְּשֵׁם רַבִּי אֱלִיעֶזֶר, בָּרָא בוֹ ד' בְּרִיּוֹת מִלְמַעְלָן וְד' מִלְמַטָּן, אוֹכֵל וְשׁוֹתֶה כִּבְהֵמָה, פָּרָה וְרָבָה כִּבְהֵמָה, מַטִּיל גְּלָלִים כִּבְהֵמָה, וּמֵת כִּבְהֵמָה. מִלְּמַעְלָה, עוֹמֵד כְּמַלְאֲכֵי הַשָּׁרֵת, מְדַבֵּר, וּמֵבִין, וְרוֹאֶה, כְּמַלְאֲכֵי הַשָּׁרֵת. וּבְהֵמָה אֵינָהּ רוֹאָה, אֶתְמְהָא. אֶלָּא זֶה מְצַדֵּד. רַבִּי תַּפְדוּיֵי אָמַר בְּשֵׁם רַבִּי אַחָא, הָעֶלְיוֹנִים נִבְרְאוּ בְּצֶלֶם וּבִדְמוּת, וְאֵינָן פָּרִין וְרָבִין. וְהַתַּחְתּוֹנִים, פָּרִין וְרָבִין וְלֹא נִבְרְאוּ בְּצֶלֶם וּדְמוּת. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא הֲרֵי אֲנִי בּוֹרֵא אוֹתוֹ בְּצֶלֶם וּבִדְמוּת מִן הָעֶלְיוֹנִים, פָּרָה וְרָבָה מִן הַתַּחְתּוֹנִים. אָמַר רַבִּי תַּפְדוּיֵי בְּשֵׁם רַבִּי אַחָא, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא אִם אֲנִי בּוֹרֵא אוֹתוֹ מִן הָעֶלְיוֹנִים, הוּא חַי וְאֵינוֹ מֵת, מִן הַתַּחְתּוֹנִים, הוּא מֵת וְאֵינוֹ חַי, אֶלָּא הֲרֵינִי בּוֹרְאוֹ מֵאֵלּוּ וּמֵאֵלּוּ, וְאִם יֶחֱטָא יָמוּת, וְאִם לָאו יִחְיֶה. 14.4. וַיִּיצֶר, שְׁנֵי יְצָרִים, יֵצֶר טוֹב וְיֵצֶר הָרָע. שֶׁאִלּוּ הָיָה לִבְהֵמָה ב' יְצָרִים, כֵּיוָן שֶׁהָיְתָה רוֹאָה סַכִּין בְּיַד אָדָם לְשָׁחֲטָהּ הָיְתָה מְפַחֶדֶת וּמֵתָה, וַהֲרֵי אָדָם יֵשׁ לוֹ ב' יְצָרִים, אָמַר רַבִּי חֲנִינָא בַּר אִידָא (זכריה יב, א): וְיֹצֵר רוּחַ אָדָם בְּקִרְבּוֹ, מְלַמֵּד שֶׁנַּפְשׁוֹ שֶׁל אָדָם צְרוּרָה בְּקִרְבּוֹ, אִלְּמָלֵא כֵּן כֵּיוָן שֶׁהָיְתָה הַצָּרָה בָּאָה עָלָיו הָיָה שׁוֹמְטָהּ וּמַשְׁלִיכָהּ. 14.5. וַיִּיצֶר ב' יְצִירוֹת, יְצִירָה בָּעוֹלָם הַזֶּה, וִיצִירָה לָעוֹלָם הַבָּא. בֵּית שַׁמַּאי וּבֵית הִלֵּל, בֵּית שַׁמַּאי אוֹמְרִים לֹא כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶּה כָּךְ יְצִירָתוֹ לָעוֹלָם הַבָּא, בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, אֲבָל לֶעָתִיד לָבוֹא מַתְחִיל בְּגִידִים וּבַעֲצָמוֹת וְגוֹמֵר בְּעוֹר וּבְבָשָׂר, שֶׁכָּךְ הוּא אוֹמֵר בְּמֵתֵי יְחֶזְקֵאל (יחזקאל לז, ח): רָאִיתִי וְהִנֵּה עֲלֵיהֶם גִּדִים וּבָשָׂר עָלָה. אָמַר רַבִּי יוֹנָתָן אֵין לְמֵדִין מִמֵּתֵי יְחֶזְקֵאל. וּלְמָה הָיוּ מֵתֵי יְחֶזְקֵאל דּוֹמִים, לְזֶה שֶׁהוּא נִכְנָס לְמֶרְחָץ מַה שֶּׁהוּא פּוֹשֵׁט רִאשׁוֹן הוּא לוֹבֵשׁ אַחֲרוֹן. בֵּית הִלֵּל אוֹמְרִים כְּשֵׁם שֶׁיְצִירָתוֹ בָּעוֹלָם הַזֶה, כָּךְ יְצִירָתוֹ בָּעוֹלָם הַבָּא. בָּעוֹלָם הַזֶּה מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, כָּךְ אַף לֶעָתִיד לָבוֹא מַתְחִיל בְּעוֹר וּבְבָשָׂר וְגוֹמֵר בְּגִידִים וּבַעֲצָמוֹת, שֶׁכֵּן אִיּוֹב אוֹמֵר (איוב י, י): הֲלֹא כֶחָלָב תַּתִּיכֵנִי. הִתַּכְתַּנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּתִּיכֵנִי. וְכַגְּבִנָּה הִקְפֵּאתַנִי, אֵין כְּתִיב כָּאן אֶלָּא תַּקְפִּיאֵנִי. (איוב י, יא): עוֹר וּבָשָׂר הִלְבַּשְׁתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תַּלְבִּישֵׁנִי. וּבַעֲצָמוֹת וְגִידִים סוֹכַכְתַּנִי, אֵין כְּתִיב כָּאן, אֶלָּא תְּשׂכְכֵנִי, לִקְעָרָה שֶׁהִיא מְלֵאָה חָלָב עַד שֶׁלֹא נָתַן מְסוֹ בְּתוֹכוֹ, הֶחָלָב רוֹפֵף, מִשֶּׁנָּתַן לְתוֹכָהּ מְסוֹ, הֲרֵי הֶחָלָב קָפוּי וְעוֹמֵד, הוּא שֶׁאִיּוֹב אָמַר: הֲלֹא כֶחָלָב תַּתִּיכֵנִי וגו' עוֹר וּבָשָׂר וגו' (איוב י, יב): חַיִּים וָחֶסֶד עָשִׂיתָ עִמָּדִי וּפְקֻדָּתְךָ שָׁמְרָה רוּחִי. 8.1. ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]..." 14.3. ... Said the Holy One: If I create him from the upper ones [alone] he lives and won’t die [in this world]; from the lower ones, he dies [in this world] and won’t live [in the coming world]." 14.4. Wayyiyzer: two formations, the good and the evil. For if an animal possessed two [such] formations, it would die of fright on seeing a man holding a knife to kill it. But surely a man does possess these two faculties! Said R. Hanina (rjinena) b. Idi: He bound up the spirit of man within him (Zechariah 12:1); for if that were not so, whenever a trouble came upon him he would remove and cast it from him."
45. Clement of Alexandria, Excerpts From Theodotus, 21 (2nd cent. CE - 3rd cent. CE) 21. The Valentinians say that the finest emanation of Wisdom is spoken of in 'He created them in the image of God, male and female created he them.' Now the males from this emanation are the 'election,' but the females are the 'calling' and they call the male beings angelic, and the females themselves, the superior seed. So also, in the case of Adam, the male remained in him but all the female seed was taken from him and became Eve, from whom the females are derived, as the males are from him. Therefore the males are drawn together with the Logos, but the females, becoming men, are united to the angels and pass into the Pleroma. Therefore the woman is said to be changed into a man, and the church hereon earth into angels.
46. Clement of Alexandria, Miscellanies, 4.3.9 (2nd cent. CE - 3rd cent. CE)
47. Hippolytus, Refutation of All Heresies, 9.14.1 (2nd cent. CE - 3rd cent. CE)
48. Irenaeus, Refutation of All Heresies, 1.10.1, 1.24.1, 1.26.2, 3.11.8, 3.16.6, 3.18.7, 3.19.1, 3.20.2, 3.21.10, 3.22.3-3.22.4, 4.14.1, 4.16.1, 5.16.2, 5.18.3, 5.36.3, 9.14.1 (2nd cent. CE - 3rd cent. CE)
49. Irenaeus, Demonstration of The Apostolic Teaching, 32 (2nd cent. CE - 2nd cent. CE)
50. Tertullian, On The Resurrection of The Flesh, 47.11-47.12 (2nd cent. CE - 3rd cent. CE)
51. Babylonian Talmud, Eruvin, None (3rd cent. CE - 6th cent. CE) 13b. ונמלך ומצאו בן עירו ואמר שמך כשמי ושם אשתך כשם אשתי פסול לגרש בו,הכי השתא התם (דברים כד, א) וכתב לה כתיב בעינן כתיבה לשמה הכא ועשה לה כתיב בעינן עשייה לשמה עשייה דידה מחיקה היא,א"ר אחא בר חנינא גלוי וידוע לפני מי שאמר והיה העולם שאין בדורו של רבי מאיר כמותו ומפני מה לא קבעו הלכה כמותו שלא יכלו חביריו לעמוד על סוף דעתו שהוא אומר על טמא טהור ומראה לו פנים על טהור טמא ומראה לו פנים,תנא לא ר"מ שמו אלא רבי נהוראי שמו ולמה נקרא שמו ר"מ שהוא מאיר עיני חכמים בהלכה ולא נהוראי שמו אלא רבי נחמיה שמו ואמרי לה רבי אלעזר בן ערך שמו ולמה נקרא שמו נהוראי שמנהיר עיני חכמים בהלכה,אמר רבי האי דמחדדנא מחבראי דחזיתיה לר' מאיר מאחוריה ואילו חזיתיה מקמיה הוה מחדדנא טפי דכתיב (ישעיהו ל, כ) והיו עיניך רואות את מוריך,א"ר אבהו א"ר יוחנן תלמיד היה לו לר"מ וסומכוס שמו שהיה אומר על כל דבר ודבר של טומאה ארבעים ושמונה טעמי טומאה ועל כל דבר ודבר של טהרה ארבעים ושמונה טעמי טהרה,תנא תלמיד ותיק היה ביבנה שהיה מטהר את השרץ במאה וחמשים טעמים,אמר רבינא אני אדון ואטהרנו ומה נחש שממית ומרבה טומאה טהור שרץ שאין ממית ומרבה טומאה לא כ"ש,ולא היא מעשה קוץ בעלמא קעביד,א"ר אבא אמר שמואל שלש שנים נחלקו ב"ש וב"ה הללו אומרים הלכה כמותנו והללו אומרים הלכה כמותנו יצאה בת קול ואמרה אלו ואלו דברי אלהים חיים הן והלכה כב"ה,וכי מאחר שאלו ואלו דברי אלהים חיים מפני מה זכו ב"ה לקבוע הלכה כמותן מפני שנוחין ועלובין היו ושונין דבריהן ודברי ב"ש ולא עוד אלא שמקדימין דברי ב"ש לדבריהן,כאותה ששנינו מי שהיה ראשו ורובו בסוכה ושלחנו בתוך הבית בית שמאי פוסלין וב"ה מכשירין אמרו ב"ה לב"ש לא כך היה מעשה שהלכו זקני ב"ש וזקני ב"ה לבקר את ר' יוחנן בן החורנית ומצאוהו יושב ראשו ורובו בסוכה ושלחנו בתוך הבית אמרו להן בית שמאי (אי) משם ראיה אף הן אמרו לו אם כך היית נוהג לא קיימת מצות סוכה מימיך,ללמדך שכל המשפיל עצמו הקב"ה מגביהו וכל המגביה עצמו הקב"ה משפילו כל המחזר על הגדולה גדולה בורחת ממנו וכל הבורח מן הגדולה גדולה מחזרת אחריו וכל הדוחק את השעה שעה דוחקתו וכל הנדחה מפני שעה שעה עומדת לו,ת"ר שתי שנים ומחצה נחלקו ב"ש וב"ה הללו אומרים נוח לו לאדם שלא נברא יותר משנברא והללו אומרים נוח לו לאדם שנברא יותר משלא נברא נמנו וגמרו נוח לו לאדם שלא נברא יותר משנברא עכשיו שנברא יפשפש במעשיו ואמרי לה ימשמש במעשיו, big strongמתני׳ /strong /big הקורה שאמרו רחבה כדי לקבל אריח ואריח חצי לבנה של שלשה טפחים דייה לקורה שתהא רחבה טפח כדי לקבל אריח לרחבו,רחבה כדי לקבל אריח ובריאה כדי לקבל אריח רבי יהודה אומר רחבה אף על פי שאין בריאה היתה של קש ושל קנים רואין אותה כאילו היא של מתכת,עקומה רואין אותה כאילו היא פשוטה עגולה רואין אותה כאילו היא מרובעת כל שיש בהיקיפו שלשה טפחים יש בו רוחב טפח: 13b. bbutlater breconsideredand did not divorce her, band a resident of his city found him and said: Your name isthe same bas my name, and your wife’s name isthe same bas my wife’s name,and we reside in the same town; give me the bill of divorce, and I will use it to divorce my wife, then this document bis invalid to divorce with it?Apparently, a man may not divorce his wife with a bill of divorce written for another woman, and the same should apply to the scroll of a isota /i.,The Gemara rejects this argument: bHow can you comparethe two cases? bThere,with regard to a bill of divorce, bit is written: “And he shall write for her”(Deuteronomy 24:1), and therefore bwe require writingit bin her name,specifically for her; whereas bhere,with regard to a isota /i, bit is written: “And he shall perform with herall this ritual” (Numbers 5:30), and therefore bwe require performance in her name.In bhercase, the bperformance is erasure;however, writing of the scroll need not be performed specifically for her.,On the topic of Rabbi Meir and his Torah study, the Gemara cites an additional statement. bRabbi Aḥa bar Ḥanina said: It is revealed and known before the One Who spoke and the world came into being that in the generation of Rabbi Meir there was noone of the Sages who is bhis equal. Whythen bdidn’tthe Sages bestablish the ihalakhain accordance with hisopinion? It is bbecause his colleagues were unable to ascertain the profundity of his opinion.He was so brilliant that he could present a cogent argument for any position, even if it was not consistent with the prevalent ihalakha /i. bAs hewould bstate with regard toa ritually bimpureitem that it is bpure, and display justificationfor that ruling, and likewise he would state bwith regard toa ritually bpureitem that it is bimpure, and display justificationfor that ruling. The Sages were unable to distinguish between the statements that were ihalakhaand those that were not., bIt was taughtin a ibaraita /i: bRabbi Meir was not his name; rather, Rabbi Nehorai was his name. And why was he calledby the bname Rabbi Meir?It was bbecause he illuminates [ imeir /i] the eyes of the Sages inmatters of bthe ihalakha /i. And Rabbi Nehorai was not the nameof the itannaknown by that name; brather, Rabbi Neḥemya was his name, and some say: Rabbi Elazar ben Arakh was his name. And why was he calledby the bname Rabbi Nehorai?It is bbecause he enlightens [ imanhir /i] the eyes of the Sages inmatters of bthe ihalakha /i. /b,The Gemara relates that bRabbiYehuda HaNasi bsaid:The fact bthat I ammore bincisive than my colleagues isdue to the fact bthat I saw Rabbi Meir from behind,i.e., I sat behind him when I was his student. bHad I seen him from the front, I would beeven more bincisive, as it is written: “And your eyes shall see your teacher”(Isaiah 30:20). Seeing the face of one’s teacher increases one’s understanding and sharpens one’s mind.,And the Gemara stated that bRabbi Abbahu saidthat bRabbi Yoḥa said: Rabbi Meir had a disciple, and his name was Sumakhus, who would state with regard to each and every matter of ritual impurity forty-eight reasonsin support of the ruling of bimpurity, and with regard to each and every matter of ritual purity forty-eight reasonsin support of the ruling of bpurity. /b, bIt was taughtin a ibaraita /i: bThere was a distinguished disciple at Yavne who couldwith his incisive intellect bpurify the creeping animal,explicitly deemed ritually impure by the Torah, adducing bone hundred and fifty reasonsin support of his argument., bRavina said: Itoo bwill deliberate and purify itemploying the following reasoning: bAnd just as a snake that killspeople and animals bandthereby bincreases ritual impurityin the world, as a corpse imparts impurity through contact, through being carried, and by means of a tent, bis ritually pureand transmits no impurity, ba creeping animal that does not kill anddoes not bincrease impurityin the world, ball the more soshould it be pure.,The Gemara rejects this: bAnd it is not so;that is not a valid ia fortioriargument, as it can be refuted. A snake bis performing a mere act of a thorn.A thorn causes injury and even death; nevertheless, it is not ritually impure. The same applies to a snake, and therefore this ia fortioriargument is rejected., bRabbi Abba saidthat bShmuel said: For three years Beit Shammai and Beit Hillel disagreed. These said: The ihalakhais in accordance with ouropinion, band these said: The ihalakhais in accordance with ouropinion. Ultimately, ba Divine Voice emerged and proclaimed:Both bthese and those are the words of the living God. However, the ihalakhais in accordance withthe opinion of bBeit Hillel. /b,The Gemara asks: bSince both these and those are the words of the living God, why were Beit Hillel privileged tohave bthe ihalakhaestablished in accordance with theiropinion? The reason is bthat they were agreeable and forbearing,showing restraint when affronted, and when they taught the ihalakhathey would bteachboth btheirown bstatements and the statements of Beit Shammai. Moreover,when they formulated their teachings and cited a dispute, bthey prioritized the statements of Beit Shammai to theirown bstatements,in deference to Beit Shammai., bAsin the mishna bthat we learned:In the case of bone whose head and most of his body were in the isukka /i, but his table was in the house, Beit Shammai deemthis isukka binvalid; and Beit Hillel deem it valid. Beit Hillel said to Beit Shammai: Wasn’t there an incident in which the Elders of Beit Shammai and the Elders of Beit Hillel went to visit Rabbi Yoḥa ben HaḤoranit, and they found him sittingwith bhis head and most of his body in the isukka /i, but his table was in the house? Beit Shammai said to them: From theredo you seek to adduce ba proof?Those visitors, btoo, said to him: If that wasthe manner in which byou were accustomedto perform the mitzva, byou have never fulfilled the mitzva of isukkainall byour days.It is apparent from the phrasing of the mishna that when the Sages of Beit Hillel related that the Elders of Beit Shammai and the Elders of Beit Hillel visited Rabbi Yoḥa ben HaḤoranit, they mentioned the Elders of Beit Shammai before their own Elders.,This is bto teach you that anyone who humbles himself, the Holy One, Blessed be He, exalts him, and anyone who exalts himself, the Holy One, Blessed be He, humbles him. Anyone who seeks greatness, greatness flees from him, and,conversely, banyone who flees from greatness, greatness seeks him. And anyone whoattempts to bforce the momentand expends great effort to achieve an objective precisely when he desires to do so, bthe moment forces himtoo, and he is unsuccessful. bAndconversely, banyone whois patient and byields to the moment, the moment standsby bhisside, and he will ultimately be successful., bThe Sages taughtthe following ibaraita /i: bFor two and a half years, Beit Shammai and Beit Hillel disagreed. These say: It would have been preferable had man not been created than to have been created. And those said: It is preferable for man to have been created than had he not been created.Ultimately, bthey were counted and concluded: It would have been preferable had man not been created than to have been created.However, bnow that he has been created, he should examine his actionsthat he has performed and seek to correct them. bAnd some say: He should scrutinize hisplanned bactionsand evaluate whether or not and in what manner those actions should be performed, so that he will not sin., strongMISHNA: /strong bThecross bbeam, whichthe Sages bstatedmay be used to render an alleyway fit for one to carry within it, must be bwide enough to receiveand hold ba small brick. Andthis bsmall brickis bhalf a large brick,which measures bthree handbreadths,i.e., a handbreadth and a half. bIt is sufficient that thecross bbeam will be a handbreadth in width,not a handbreadth and a half, benough to hold a small brick across its width. /b,And the cross beam must be bwide enough to hold a small brickand also bsturdy enough to hold a small brickand not collapse. bRabbi Yehuda says:If it is bwideenough to hold the brick, beven though it is not sturdyenough to actually support it, it is sufficient. Therefore, even if the cross beam bismade bof straw or reeds, one considers it as though it weremade bof metal. /b,If the cross beam is bcurved,so that a small brick cannot rest on it, bone considers it as though it were straight;if it is bround, one considers it as though it were square.The following principle was stated with regard to a round cross beam: bAnybeam bwith a circumference of three handbreadths is a handbreadth in width,i.e., in diameter.
52. Babylonian Talmud, Sanhedrin, 38 (3rd cent. CE - 6th cent. CE)
53. Origen, Commentary On Romans, 5.1.29 (3rd cent. CE - 3rd cent. CE)
54. Origen, Commentary On Romans, 5.1.29 (3rd cent. CE - 3rd cent. CE)
55. Origen, Commentary On Romans, 5.1.29 (3rd cent. CE - 3rd cent. CE)
56. Pseudo Clementine Literature, Homilies, 3.20-3.21 (3rd cent. CE - 4th cent. CE)
57. Pseudo Clementine Literature, Recognitiones (E Pseudocaesario), 1.45-1.47, 1.70-1.71 (3rd cent. CE - 4th cent. CE)
58. Augustine, Against Julian, 6.22, 6.24, 6.27 (4th cent. CE - 5th cent. CE)
59. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.2, 1.2.12-1.2.13 (4th cent. CE - 5th cent. CE)
60. Augustine, On Christian Doctrine, 3.10 (4th cent. CE - 5th cent. CE)
61. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.9-1.10, 1.13-1.15, 1.19, 1.21-1.22, 1.24-1.25, 1.27, 1.29-1.31, 1.34, 2.7, 2.9, 2.11, 2.43 (4th cent. CE - 5th cent. CE) 1.22. They, therefore, who say that the reason why infants are baptized, is, that they may have the remission of the sin which they have themselves committed in their life, not what they have derived from Adam, may be refuted without much difficulty. For whenever these persons shall have reflected within themselves a little, uninfluenced by any polemical spirit, on the absurdity of their statement, how unworthy it is, in fact, of serious discussion, they will at once change their opinion. But if they will not do this, we shall not so completely despair of men's common sense, as to have any fears that they will induce others to adopt their views. They are themselves driven to adopt their opinion, if I am not mistaken, by their prejudice for some other theory; and it is because they feel themselves obliged to allow that sins are remitted to the baptized, and are unwilling to allow that the sin was derived from Adam which they admit to be remitted to infants, that they have been obliged to charge infancy itself with actual sin; as if by bringing this charge against infancy a man could become the more secure himself, when accused and unable to answer his assailant! However, let us, as I suggested, pass by such opponents as these; indeed, we require neither words nor quotations of Scripture to prove the sinlessness of infants, so far as their conduct in life is concerned; this life they spend, such is the recency of their birth, within their very selves, since it escapes the cognizance of human perception, which has no data or support whereon to sustain any controversy on the subject.
62. Augustine, Sermons, 294 (4th cent. CE - 5th cent. CE)
63. Epiphanius, Panarion, 30.16.8 (4th cent. CE - 5th cent. CE)
64. Pseudo Clementine Literature, Recognitions, 1.45-1.47, 1.70-1.71 (4th cent. CE - 5th cent. CE) 1.45. Then Peter began to instruct me in this manner: When God had made the world, as Lord of the universe, He appointed chiefs over the several creatures, over the trees even, and the mountains, and the fountains, and the rivers, and all things which He had made, as we have told you; for it were too long to mention them one by one. He set, therefore, an angel as chief over the angels, a spirit over the spirits, a star over the stars, a demon over the demons, a bird over the birds, a beast over the beasts, a serpent over the serpents, a fish over the fishes, a man over men, who is Christ Jesus. But He is called Christ by a certain excellent rite of religion; for as there are certain names common to kings, as Arsaces among the Persians, C sar among the Romans, Pharaoh among the Egyptians, so among the Jews a king is called Christ. And the reason of this appellation is this: Although indeed He was the Son of God, and the beginning of all things, He became man; Him first God anointed with oil which was taken from the wood of the tree of life: from that anointing therefore He is called Christ. Thence, moreover, He Himself also, according to the appointment of His Father, anoints with similar oil every one of the pious when they come to His kingdom, for their refreshment after their labours, as having got over the difficulties of the way; so that their light may shine, and being filled with the Holy Spirit, they may be endowed with immortality. But it occurs to me that I have sufficiently explained to you the whole nature of that branch from which that ointment is taken. 1.46. But now also I shall, by a very short representation, recall you to the recollection of all these things. In the present life, Aaron, the first high priest, was anointed with a composition of chrism, which was made after the pattern of that spiritual ointment of which we have spoken before. He was prince of the people, and as a king received first-fruits and tribute from the people, man by man; and having undertaken the office of judging the people, he judged of things clean and things unclean. But if any one else was anointed with the same ointment, as deriving virtue from it, he became either king, or prophet, or priest. If, then, this temporal grace, compounded by men, had such efficacy, consider now how potent was that ointment extracted by God from a branch of the tree of life, when that which was made by men could confer so excellent dignities among men. For what in the present age is more glorious than a prophet, more illustrious than a priest, more exalted than a king? 1.47. To this, I replied: I remember, Peter, that you told me of the first man that he was a prophet; but you did not say that he was anointed. If then there be no prophet without anointing, how could the first man be a prophet, since he was not anointed? Then Peter, smiling, said: If the first man prophesied, it is certain that he was also anointed. For although he who has recorded the law in his pages is silent as to his anointing, yet he has evidently left us to understand these things. For as, if he had said that he was anointed, it would not be doubted that he was also a prophet, although it were not written in the law; so, since it is certain that he was a prophet, it is in like manner certain that he was also anointed, because without anointing he could not be a prophet. But you should rather have said, If the chrism was compounded by Aaron, by the perfumer's art, how could the first man be anointed before Aaron's time, the arts of composition not yet having been discovered? Then I answered, Do not misunderstand me, Peter; for I do not speak of that compounded ointment and temporal oil, but of that simple and eternal ointment, which you told me was made by God, after whose likeness you say that that other was compounded by men. 1.70. And when matters were at that point that they should come and be baptized, some one of our enemies, entering the temple with a few men, began to cry out, and to say, 'What mean ye, O men of Israel? Why are you so easily hurried on? Why are you led headlong by most miserable men, who are deceived by Simon, a magician.' While he was thus speaking, and adding more to the same effect, and while James the bishop was refuting him, he began to excite the people and to raise a tumult, so that the people might not be able to hear what was said. Therefore he began to drive all into confusion with shouting, and to undo what had been arranged with much labour, and at the same time to reproach the priests, and to enrage them with revilings and abuse, and, like a madman, to excite every one to murder, saying, 'What are you doing? Why do you hesitate? Oh sluggish and inert, why do we not lay hands upon them, and pull all these fellows to pieces?' When he had said this, he first, seizing a strong brand from the altar, set the example of smiting. Then others also, seeing him, were carried away with like readiness. Then ensued a tumult on either side, of the beating and the beaten. Much blood is shed; there is a confused flight, in the midst of which that enemy attacked James, and threw him headlong from the top of the steps; and supposing him to be dead, he cared not to inflict further violence upon him. 1.71. But our friends lifted him up, for they were both more numerous and more powerful than the others; but, from their fear of God, they rather suffered themselves to be killed by an inferior force, than they would kill others. But when the evening came the priests shut up the temple, and we returned to the house of James, and spent the night there in prayer. Then before daylight we went down to Jericho, to the number of 5000 men. Then after three days one of the brethren came to us from Gamaliel, whom we mentioned before, bringing to us secret tidings that that enemy had received a commission from Caiaphas, the chief priest, that he should arrest all who believed in Jesus, and should go to Damascus with his letters, and that there also, employing the help of the unbelievers, he should make havoc among the faithful; and that he was hastening to Damascus chiefly on this account, because he believed that Peter had fled there. And about thirty days thereafter he stopped on his way while passing through Jericho going to Damascus. At that time we were absent, having gone out to the sepulchres of two brethren which were whitened of themselves every year, by which miracle the fury of many against us was restrained, because they saw that our brethren were had in remembrance before God.
65. Augustine, Letters, 41 (7th cent. CE - 7th cent. CE)
66. Anon., 4 Ezra, 4.21, 7.11-7.12, 7.116-7.124, 7.129 4.21. For as the land is assigned to the forest and the sea to its waves, so also those who dwell upon earth can understand only what is on the earth, and he who is above the heavens can understand what is above the height of the heavens. 7.11. For I made the world for their sake, and when Adam transgressed my statutes, what had been made was judged. 7.12. And so the entrances of this world were made narrow and sorrowful and toilsome; they are few and evil, full of dangers and involved in great hardships.
67. Augustine, Diu. Qu., 66.5
68. Augustine, Diu. Qu., 66.5
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Subjects of this text:

subject	book bibliographic info
abraham	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460; Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13; Nasrallah (2019), Archaeology and the Letters of Paul, 202
activeness (of converts)	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
adam,condition of	Levison (2023), The Greek Life of Adam and Eve. 406
adam,in history of salvation	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13
adam-christ typology	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 369, 386, 409, 410, 429, 437, 439, 460, 591, 608, 609, 631, 669
adam	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 410, 429, 439, 460, 591, 608, 609; Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 56; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65; Nasrallah (2019), Archaeology and the Letters of Paul, 202; Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
adam and christ	Osborne (2001), Irenaeus of Lyons, 260
adam and eve	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
adam–christ typology,and new kind of humanity	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 180, 181, 182, 183
aeterna uita,eternal life	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 429
agamben,giorgio,messianic time	Nasrallah (2019), Archaeology and the Letters of Paul, 202
agency,divine	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
agency,human	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
agency,of believers	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
agency,of christ	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
alypius,bishop	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
androgyny	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 226
angel	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
anima/soul	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
anthropology	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 352
antioch	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
antioch (school of)/antiochean	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
apocalypse/apocalyptic	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 264
apocalyptic	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
apocalypticism	deSilva (2022), Ephesians, 113
apologetics	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 413
apostle paul	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 429, 437, 438, 460
aristotle	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
ascent	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 428
auerbach,erich	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
augustine	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 367, 369, 386, 409, 410, 411, 428, 429, 432, 437, 438, 439, 440, 460, 591
augustines works,catech. rud.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
augustines works,doctr. chr.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
augustines works,exp. quaest. rom.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
augustines works,exp. rom. inch.	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
augustus,julian calendar	Nasrallah (2019), Archaeology and the Letters of Paul, 202
baptism,dying and rising with christ	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350
baptism	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 386, 410, 411, 432, 439, 440, 591, 609, 631; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
barclay,john m. g.	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
belial	Levison (2023), The Greek Life of Adam and Eve. 405
biography/biographical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351, 352
body,as locus of moral life	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
body,as means of sign production	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
body,of christ	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
body (human)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
body of death	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
bostra (bosorra)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
brothers,doris	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
calendars	Nasrallah (2019), Archaeology and the Letters of Paul, 202
care,of god or christ for creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
carthage	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 609, 631
change of bodily conditions,for sign production	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
christ,as son	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
christ,body of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
christ,mighty works of	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
christ,see also jesus	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
christ	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
christ event,and genuine humanness	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 186, 188
christ event,significance of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 181, 182, 183
christology,adam/image-	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
christology,christological	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
christology	Osborne (2001), Irenaeus of Lyons, 115
church,as body of christ	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
church	Osborne (2001), Irenaeus of Lyons, 260
cicero	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
circumcision	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369
coherence,as criterion for belief or trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
compassion,conversion,significance of	deSilva (2022), Ephesians, 113
concupiscence	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
concupiscentia,concupiscence	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 428, 591, 608
confession,adam,of	Levison (2023), The Greek Life of Adam and Eve. 406
confession,eve,of	Levison (2023), The Greek Life of Adam and Eve. 406
corporeal	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350
creation	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
creation and ownership,related to redemption	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
creation and ownership,through christ	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
cross,the	Osborne (2001), Irenaeus of Lyons, 260
daily life,death,life as preparation for	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
daphne and delius	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 183
day,resurrection,of	Levison (2023), The Greek Life of Adam and Eve. 406
death,adam,of	Levison (2023), The Greek Life of Adam and Eve. 405, 406
death,metaphorical use	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185, 186
death,to sin	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
death	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
death (natural,physical)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
death as benefaction	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
death of condemnation	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
death of jesus	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
death of the body	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
death of the self	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350
death to sin	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351
desire	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
devil,satan	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
disobedience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
divine-human relationships	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 256
dominion of death	Levison (2023), The Greek Life of Adam and Eve. 406
donatist,donatism	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 367
doubt	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
dunn,james d. g.	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 182, 183, 186, 187
dying and rising (or death and resurrection)	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 256
eden	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
endurance	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
ennoia	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
eschatology/eschatological	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
eschatology	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
eternal life	Nasrallah (2019), Archaeology and the Letters of Paul, 202
ethics of care	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
ethnicity	Nasrallah (2019), Archaeology and the Letters of Paul, 202
eve,statement of	Levison (2023), The Greek Life of Adam and Eve. 406
eve	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 56
evil	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 183
excerpta ex theodoto	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
exchange formula	Osborne (2001), Irenaeus of Lyons, 260
exegesis,valentinian	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
exemplum	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460, 609
exodus	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
faith/belief,initial faith	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
faith/belief	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
father,son and spirit	Osborne (2001), Irenaeus of Lyons, 260
fitzmyer,joseph a.	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 186
flesh,sin of	Levison (2023), The Greek Life of Adam and Eve. 405
flesh	Osborne (2001), Irenaeus of Lyons, 260
forma	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
free choice/free will	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
fruit	Levison (2023), The Greek Life of Adam and Eve. 405
garden	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
gentiles	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 608
genuine humanness,corruption of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 189
genuine humanness,romans on	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189
glory,hope of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
glory	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113
godfrey,joseph j.	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83
gods,paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
goranson jacob,haley	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 186
gospel/gospels	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 352
gospel	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
grace,as gods beneficence	deSilva (2022), Ephesians, 113
grace	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351, 352; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108; Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112, 183; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
guilt,and reatus,sin nature/propensity/principle	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
harding,sarah	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
hellenistic judaism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
holy spirit	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
hope	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
human being,creation of,adams creation	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 226
humilitas,humility	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369
image	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
image of god (in man)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
immortality in relation to sin,eschatological	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
incarnation	Osborne (2001), Irenaeus of Lyons, 115
incorruptibility,incorruptible	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
initiation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351
interior homo,inner man	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 411, 438
iustitia,justice	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 429, 432, 437, 440
iustitia dei	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 432
jacob and/or esau	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
jealousy,envy,envious	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
jerome	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
jerusalem	Levison (2023), The Greek Life of Adam and Eve. 122, 406
jesus,see also christ	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
jesus (christ)	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
jesus christ	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 386, 410, 429, 432, 439, 440, 460, 591, 608, 609, 631; Nasrallah (2019), Archaeology and the Letters of Paul, 202; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
jewish-christian	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
jewish context,of pauls writings	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
jews/jewish	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
jews	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 429
judgment,eschatological	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
justification	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
käsemann,ernst	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 183, 276
law,biblical	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140, 413
law divine/mosaic/jewish	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350
law of moses/torah	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
lex operum / factorum	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437
libellus fidei	Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 1246
liberum arbitrium	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 410, 411, 631
life,eternal	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
life,spirit/breath of	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
life eternal	Osborne (2001), Irenaeus of Lyons, 260
likeness	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
lordship of christ	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 352
lot	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
love,of god	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351
love	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
lucretius	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22
luther,martin	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 181
man (anthropos) barbelo,first/immortal man	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
man (anthropos) barbelo,man and son of man	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
man (anthropos) barbelo,second man/son of man	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
manichaeism	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
marcellinus	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 359, 367, 369, 386, 409, 410, 411, 428, 429, 432, 437, 438, 439, 440, 460, 609, 631
marcion	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
merits	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
messianic time	Nasrallah (2019), Archaeology and the Letters of Paul, 202
michael	Levison (2023), The Greek Life of Adam and Eve. 405
michel,otto	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179, 183
miller,colin d.	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
moral order	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
moral transformation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
mosaic law	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 440
moses	Nasrallah (2019), Archaeology and the Letters of Paul, 202
moses and mosaic law	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13
natural law	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 608
neoplatonic,neoplatonism	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 428
new testament writings,and ancient philosophers	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 276
of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 276
origen	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
original sin	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 386, 410, 439, 591, 608
paidagogos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
parable,of two trees	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140
paradise	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
participation	Osborne (2001), Irenaeus of Lyons, 260
passion (narrative)	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
passions	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351; Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
patience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
paul,apostle,time	Nasrallah (2019), Archaeology and the Letters of Paul, 202
paul,epistles of (authenticity)	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
paul,on god	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
paul,on human responsibility	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
paul,on predestination/predetermination (προόρισις)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
paul,on salvation (σωτηρία)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
paul,on spirit (πνεῦμα)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
paul,pauline,paulinism	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113
paul,the apostle/st. paul,apostle divine apostle)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
paul,valentinian use of the letters of	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 56
paul	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140, 413; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
paul (apostle),greco-roman and jewish contexts	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179
paul the apostle	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351, 352
pauline captivity narrative	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
pauline letters/epistles	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
pelagius xxvi	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 409, 438, 460, 609, 631
per fidem iesu christi	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 369, 432, 437, 440, 609
person of christ	Osborne (2001), Irenaeus of Lyons, 115
pharaoh	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 460
philosopher,in progress/potential	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
philosophy,philosophical	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
philosophy	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113
plato	Kaplan (2015), My Perfect One: Typology and Early Rabbinic Interpretation of Song of Songs, 22; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 35
portrayal in acts,reception of	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8, 108
posse – esse	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 631
praeceptum	Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 411
predestination (προόρισις),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
primordial	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
principles	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140
prophecy	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 413
proselyte/proselytism	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
punishment	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
rabbis	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113
recapitulation	Osborne (2001), Irenaeus of Lyons, 115
reckoning	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351, 352
redemption	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
relationship	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
rensberger,d.	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
responsibility,adam,of	Levison (2023), The Greek Life of Adam and Eve. 122
responsibility,eve,of	Levison (2023), The Greek Life of Adam and Eve. 406
restoration,adam,of	Levison (2023), The Greek Life of Adam and Eve. 122
resurrection,as prerequisite for judgment	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
resurrection,of jesus	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 8
resurrection,purpose of	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
resurrection,relationship to salvation	Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
resurrection	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 256; Osborne (2001), Irenaeus of Lyons, 115
risk,relation to divine-human trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 83, 112
roman empire,egypt and	Nasrallah (2019), Archaeology and the Letters of Paul, 202
romans,function of	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 276
romans,on genuine humanness	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189
salvation,and life	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13
salvation,and moses,abraham,and adam	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13
salvation,history of	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 13
salvation/soteriology	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
salvation	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350; Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
salvation (σωτηρία),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107
sanders,e. p.	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 181
satan	Levison (2023), The Greek Life of Adam and Eve. 405; deSilva (2022), Ephesians, 113
scriptures,bible	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
second temple	Novenson (2020), Monotheism and Christology in Greco-Roman Antiquity, 113
self	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350, 351, 352
serpent	Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 413
sethian tradition	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 56
sethians,sethianism	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162, 177
sex/sexual	Levison (2023), The Greek Life of Adam and Eve. 405
sign production,use of term	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 184, 185
simon,magus & simonians	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 177
sin,adam,of	Levison (2023), The Greek Life of Adam and Eve. 122, 405
sin,adams sin/fall	Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 107
sin,and powers	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
sin,and sign production	Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 185
sin,eve,of	Levison (2023), The Greek Life of Adam and Eve. 405
sin,original	Grypeou and Spurling (2009), The Exegetical Encounter between Jews and Christians in Late Antiquity, 65
sin,power	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351, 352
sin,reign	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 351
sin	Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 350; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140; Mcglothlin (2018), Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, 108
sins,sinful,sinners	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 346
social order	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
sonship	McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 47
soul,individual	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
spirit,divine	Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 162
spirit,faithful can entrust experience of	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
spirit,relation to pistis	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 112
spirit	Levison (2023), The Greek Life of Adam and Eve. 122, 405; Lieu (2015), Marcion and the Making of a Heretic: God and Scripture in the Second Century, 140
spirit (pneuma),essence of	Dunderberg (2008), Beyond Gnosticism: Myth, Lifestyle, and Society in the School of Valentinus. 56
spirit (πνεῦμα),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 107