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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 5.5-5.8


ἡ δὲἐλπὶς οὐ καταισχύνει.ὅτι ἡ ἀγάπη τοῦ θεοῦ ἐκκέχυται ἐν ταῖς καρδίαις ἡμῶν διὰ πνεύματος ἁγίου τοῦ δοθέντος ἡμῖν·and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us.


εἴ γε Χριστὸς ὄντων ἡμῶν ἀσθενῶν ἔτι κατὰ καιρὸν ὑπὲρ ἀσεβῶν ἀπέθανεν.For while we were yet weak, at the right time Christ died for the ungodly.


μόλις γὰρ ὑπὲρ δικαίου τις ἀποθανεῖται· ὑπὲρ γὰρ τοῦ ἀγαθοῦ τάχα τις καὶ τολμᾷ ἀποθανεῖν·For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die.


συνίστησιν δὲ τὴν ἑαυτοῦ ἀγάπην εἰς ἡμᾶς ὁ θεὸς ὅτι ἔτι ἁμαρτωλῶν ὄντων ἡμῶν Χριστὸς ὑπὲρ ἡμῶν ἀπέθανεν.But God commends his own love toward us, in that while we were yet sinners, Christ died for us.


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

72 results
1. Septuagint, Numbers, 14.10, 14.19 (10th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Deuteronomy, 13.3, 29.3, 30.16, 32.5, 34.10 (9th cent. BCE - 3rd cent. BCE)

13.3. וּבָא הָאוֹת וְהַמּוֹפֵת אֲשֶׁר־דִּבֶּר אֵלֶיךָ לֵאמֹר נֵלְכָה אַחֲרֵי אֱלֹהִים אֲחֵרִים אֲשֶׁר לֹא־יְדַעְתָּם וְנָעָבְדֵם׃ 29.3. וְלֹא־נָתַן יְהוָה לָכֶם לֵב לָדַעַת וְעֵינַיִם לִרְאוֹת וְאָזְנַיִם לִשְׁמֹעַ עַד הַיּוֹם הַזֶּה׃ 30.16. אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֶיךָ לָלֶכֶת בִּדְרָכָיו וְלִשְׁמֹר מִצְוֺתָיו וְחֻקֹּתָיו וּמִשְׁפָּטָיו וְחָיִיתָ וְרָבִיתָ וּבֵרַכְךָ יְהוָה אֱלֹהֶיךָ בָּאָרֶץ אֲשֶׁר־אַתָּה בָא־שָׁמָּה לְרִשְׁתָּהּ׃ 32.5. וּמֻת בָּהָר אֲשֶׁר אַתָּה עֹלֶה שָׁמָּה וְהֵאָסֵף אֶל־עַמֶּיךָ כַּאֲשֶׁר־מֵת אַהֲרֹן אָחִיךָ בְּהֹר הָהָר וַיֵּאָסֶף אֶל־עַמָּיו׃ 32.5. שִׁחֵת לוֹ לֹא בָּנָיו מוּמָם דּוֹר עִקֵּשׁ וּפְתַלְתֹּל׃ 13.3. and the sign or the wonder come to pass, whereof he spoke unto thee—saying: ‘Let us go after other gods, which thou hast not known, and let us serve them’;" 29.3. but the LORD hath not given you a heart to know, and eyes to see, and ears to hear, unto this day." 30.16. in that I command thee this day to love the LORD thy God, to walk in His ways, and to keep His commandments and His statutes and His ordices; then thou shalt live and multiply, and the LORD thy God shall bless thee in the land whither thou goest in to possess it." 32.5. Is corruption His? No; His children’s is the blemish; A generation crooked and perverse." 34.10. And there hath not arisen a prophet since in Israel like unto Moses, whom the LORD knew face to face;"
3. Hebrew Bible, Exodus, 4.22, 20.17, 33.11 (9th cent. BCE - 3rd cent. BCE)

4.22. וְאָמַרְתָּ אֶל־פַּרְעֹה כֹּה אָמַר יְהוָה בְּנִי בְכֹרִי יִשְׂרָאֵל׃ 20.17. וַיֹּאמֶר מֹשֶׁה אֶל־הָעָם אַל־תִּירָאוּ כִּי לְבַעֲבוּר נַסּוֹת אֶתְכֶם בָּא הָאֱלֹהִים וּבַעֲבוּר תִּהְיֶה יִרְאָתוֹ עַל־פְּנֵיכֶם לְבִלְתִּי תֶחֱטָאוּ׃ 33.11. וְדִבֶּר יְהוָה אֶל־מֹשֶׁה פָּנִים אֶל־פָּנִים כַּאֲשֶׁר יְדַבֵּר אִישׁ אֶל־רֵעֵהוּ וְשָׁב אֶל־הַמַּחֲנֶה וּמְשָׁרְתוֹ יְהוֹשֻׁעַ בִּן־נוּן נַעַר לֹא יָמִישׁ מִתּוֹךְ הָאֹהֶל׃ 4.22. And thou shalt say unto Pharaoh: Thus saith the LORD: Israel is My son, My first-born." 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.’" 33.11. And the LORD spoke unto Moses face to face, as a man speaketh unto his friend. And he would return into the camp; but his minister Joshua, the son of Nun, a young man, departed not out of the Tent."
4. Hebrew Bible, Genesis, 2.2, 2.7 (9th cent. BCE - 3rd cent. BCE)

2.2. וַיְכַל אֱלֹהִים בַּיּוֹם הַשְּׁבִיעִי מְלַאכְתּוֹ אֲשֶׁר עָשָׂה וַיִּשְׁבֹּת בַּיּוֹם הַשְּׁבִיעִי מִכָּל־מְלַאכְתּוֹ אֲשֶׁר עָשָׂה׃ 2.2. וַיִּקְרָא הָאָדָם שֵׁמוֹת לְכָל־הַבְּהֵמָה וּלְעוֹף הַשָּׁמַיִם וּלְכֹל חַיַּת הַשָּׂדֶה וּלְאָדָם לֹא־מָצָא עֵזֶר כְּנֶגְדּוֹ׃ 2.7. וַיִּיצֶר יְהוָה אֱלֹהִים אֶת־הָאָדָם עָפָר מִן־הָאֲדָמָה וַיִּפַּח בְּאַפָּיו נִשְׁמַת חַיִּים וַיְהִי הָאָדָם לְנֶפֶשׁ חַיָּה׃ 2.2. And on the seventh day God finished His work which He had made; and He rested on the seventh day from all His work which He had made." 2.7. Then the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
5. Hebrew Bible, Hosea, 11.1 (9th cent. BCE - 3rd cent. BCE)

11.1. אַחֲרֵי יְהוָה יֵלְכוּ כְּאַרְיֵה יִשְׁאָג כִּי־הוּא יִשְׁאַג וְיֶחֶרְדוּ בָנִים מִיָּם׃ 11.1. כִּי נַעַר יִשְׂרָאֵל וָאֹהֲבֵהוּ וּמִמִּצְרַיִם קָרָאתִי לִבְנִי׃ 11.1. When Israel was a child, then I loved him, And out of Egypt I called My son."
6. Hebrew Bible, Job, 14.1, 14.4-14.5 (9th cent. BCE - 3rd cent. BCE)

14.1. וְגֶבֶר יָמוּת וַיֶּחֱלָשׁ וַיִּגְוַע אָדָם וְאַיּוֹ׃ 14.1. אָדָם יְלוּד אִשָּׁה קְצַר יָמִים וּשְׂבַע־רֹגֶז׃ 14.4. מִי־יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד׃ 14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃ 14.1. Man that is born of a woman Is of few days, and full of trouble." 14.4. Who can bring a clean thing out of an unclean? not one." 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;"
7. Hebrew Bible, Numbers, 11.25, 12.6-12.8, 21.5-21.9 (9th cent. BCE - 3rd cent. BCE)

11.25. וַיֵּרֶד יְהוָה בֶּעָנָן וַיְדַבֵּר אֵלָיו וַיָּאצֶל מִן־הָרוּחַ אֲשֶׁר עָלָיו וַיִּתֵּן עַל־שִׁבְעִים אִישׁ הַזְּקֵנִים וַיְהִי כְּנוֹחַ עֲלֵיהֶם הָרוּחַ וַיִּתְנַבְּאוּ וְלֹא יָסָפוּ׃ 12.6. וַיֹּאמֶר שִׁמְעוּ־נָא דְבָרָי אִם־יִהְיֶה נְבִיאֲכֶם יְהוָה בַּמַּרְאָה אֵלָיו אֶתְוַדָּע בַּחֲלוֹם אֲדַבֶּר־בּוֹ׃ 12.7. לֹא־כֵן עַבְדִּי מֹשֶׁה בְּכָל־בֵּיתִי נֶאֱמָן הוּא׃ 12.8. פֶּה אֶל־פֶּה אֲדַבֶּר־בּוֹ וּמַרְאֶה וְלֹא בְחִידֹת וּתְמֻנַת יְהוָה יַבִּיט וּמַדּוּעַ לֹא יְרֵאתֶם לְדַבֵּר בְּעַבְדִּי בְמֹשֶׁה׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃ 21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 11.25. And the LORD came down in the cloud, and spoke unto him, and took of the spirit that was upon him, and put it upon the seventy elders; and it came to pass, that, when the spirit rested upon them, they prophesied, but they did so no more." 12.6. And He said: ‘Hear now My words: if there be a prophet among you, I the LORD do make Myself known unto him in a vision, I do speak with him in a dream." 12.7. My servant Moses is not so; he is trusted in all My house;" 12.8. with him do I speak mouth to mouth, even manifestly, and not in dark speeches; and the similitude of the LORD doth he behold; wherefore then were ye not afraid to speak against My servant, against Moses?’" 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’" 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people." 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived."
8. Hebrew Bible, Proverbs, 8.35 (9th cent. BCE - 3rd cent. BCE)

8.35. כִּי מֹצְאִי מצאי [מָצָא] חַיִּים וַיָּפֶק רָצוֹן מֵיְהוָה׃ 8.35. For whoso findeth me findeth life, And obtaineth favour of the LORD."
9. Hebrew Bible, Psalms, 11.5, 36.8-36.10, 51.5, 51.7, 58.3, 69.23, 118.28 (9th cent. BCE - 3rd cent. BCE)

11.5. יְהוָה צַדִּיק יִבְחָן וְרָשָׁע וְאֹהֵב חָמָס שָׂנְאָה נַפְשׁוֹ׃ 36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 58.3. אַף־בְּלֵב עוֹלֹת תִּפְעָלוּן בָּאָרֶץ חֲמַס יְדֵיכֶם תְּפַלֵּסוּן׃ 69.23. יְהִי־שֻׁלְחָנָם לִפְנֵיהֶם לְפָח וְלִשְׁלוֹמִים לְמוֹקֵשׁ׃ 118.28. אֵלִי אַתָּה וְאוֹדֶךָּ אֱלֹהַי אֲרוֹמְמֶךָּ׃ 11.5. The LORD trieth the righteous; but the wicked and him that loveth violence His soul hateth." 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." 51.5. For I know my transgressions; And my sin is ever before me." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 58.3. Yea, in heart ye work wickedness; Ye weigh out in the earth the violence of your hands." 69.23. Let their table before them become a snare; And when they are in peace, let it become a trap." 118.28. Thou art my God, and I will give thanks unto Thee; Thou art my God, I will exalt Thee."
10. Hebrew Bible, 2 Samuel, 7.14 (8th cent. BCE - 5th cent. BCE)

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

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
12. Hebrew Bible, Isaiah, 6.9-6.10, 11.2-11.3, 28.10, 29.10, 43.19, 44.3, 45.11, 61.1 (8th cent. BCE - 5th cent. BCE)

6.9. וַיֹּאמֶר לֵךְ וְאָמַרְתָּ לָעָם הַזֶּה שִׁמְעוּ שָׁמוֹעַ וְאַל־תָּבִינוּ וּרְאוּ רָאוֹ וְאַל־תֵּדָעוּ׃ 11.2. וְנָחָה עָלָיו רוּחַ יְהוָה רוּחַ חָכְמָה וּבִינָה רוּחַ עֵצָה וּגְבוּרָה רוּחַ דַּעַת וְיִרְאַת יְהוָה׃ 11.3. וַהֲרִיחוֹ בְּיִרְאַת יְהוָה וְלֹא־לְמַרְאֵה עֵינָיו יִשְׁפּוֹט וְלֹא־לְמִשְׁמַע אָזְנָיו יוֹכִיחַ׃ 43.19. הִנְנִי עֹשֶׂה חֲדָשָׁה עַתָּה תִצְמָח הֲלוֹא תֵדָעוּהָ אַף אָשִׂים בַּמִּדְבָּר דֶּרֶךְ בִּישִׁמוֹן נְהָרוֹת׃ 44.3. כִּי אֶצָּק־מַיִם עַל־צָמֵא וְנֹזְלִים עַל־יַבָּשָׁה אֶצֹּק רוּחִי עַל־זַרְעֶךָ וּבִרְכָתִי עַל־צֶאֱצָאֶיךָ׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 61.1. שׂוֹשׂ אָשִׂישׂ בַּיהוָה תָּגֵל נַפְשִׁי בֵּאלֹהַי כִּי הִלְבִּישַׁנִי בִּגְדֵי־יֶשַׁע מְעִיל צְדָקָה יְעָטָנִי כֶּחָתָן יְכַהֵן פְּאֵר וְכַכַּלָּה תַּעְדֶּה כֵלֶיהָ׃ 61.1. רוּחַ אֲדֹנָי יְהוִה עָלָי יַעַן מָשַׁח יְהוָה אֹתִי לְבַשֵּׂר עֲנָוִים שְׁלָחַנִי לַחֲבֹשׁ לְנִשְׁבְּרֵי־לֵב לִקְרֹא לִשְׁבוּיִם דְּרוֹר וְלַאֲסוּרִים פְּקַח־קוֹחַ׃ 6.9. And He said: ‘Go, and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not." 6.10. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they, seeing with their eyes, and hearing with their ears, and understanding with their heart, return, and be healed.’" 11.2. And the spirit of the LORD shall rest upon him, The spirit of wisdom and understanding, The spirit of counsel and might, The spirit of knowledge and of the fear of the LORD." 11.3. And his delight shall be in the fear of the LORD; And he shall not judge after the sight of his eyes, Neither decide after the hearing of his ears;" 28.10. For it is precept by precept, precept by precept, Line by line, line by line; Here a little, there a little." 29.10. For the LORD hath poured out upon you the spirit of deep sleep, And hath closed your eyes; The prophets, and your heads, the seers, hath He covered." 43.19. Behold, I will do a new thing; Now shall it spring forth; shall ye not know it? I will even make a way in the wilderness, And rivers in the desert." 44.3. For I will pour water upon the thirsty land, And streams upon the dry ground; I will pour My spirit upon thy seed, And My blessing upon thine offspring;" 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 61.1. The spirit of the Lord God is upon me; Because the LORD hath anointed me To bring good tidings unto the humble; He hath sent me to bind up the broken-hearted, To proclaim liberty to the captives, And the opening of the eyes to them that are bound;"
13. Hebrew Bible, Jeremiah, 2.5, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

2.5. כֹּה אָמַר יְהוָה מַה־מָּצְאוּ אֲבוֹתֵיכֶם בִּי עָוֶל כִּי רָחֲקוּ מֵעָלָי וַיֵּלְכוּ אַחֲרֵי הַהֶבֶל וַיֶּהְבָּלוּ׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 2.5. Thus saith the LORD: What unrighteousness have your fathers found in Me, that they are gone far from Me, and have walked after things of nought, and are become nought?" 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
14. Hebrew Bible, Ezekiel, 11.5, 36.26 (6th cent. BCE - 5th cent. BCE)

11.5. וַתִּפֹּל עָלַי רוּחַ יְהוָה וַיֹּאמֶר אֵלַי אֱמֹר כֹּה־אָמַר יְהוָה כֵּן אֲמַרְתֶּם בֵּית יִשְׂרָאֵל וּמַעֲלוֹת רוּחֲכֶם אֲנִי יְדַעְתִּיהָ׃ 36.26. וְנָתַתִּי לָכֶם לֵב חָדָשׁ וְרוּחַ חֲדָשָׁה אֶתֵּן בְּקִרְבְּכֶם וַהֲסִרֹתִי אֶת־לֵב הָאֶבֶן מִבְּשַׂרְכֶם וְנָתַתִּי לָכֶם לֵב בָּשָׂר׃ 11.5. And the spirit of the LORD fell upon me, and He said unto me: ‘Speak: Thus saith the LORD: Thus have ye said, O house of Israel; for I know the things that come into your mind." 36.26. A new heart also will I give you, and a new spirit will I put within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh."
15. Plato, Timaeus, None (5th cent. BCE - 4th cent. BCE)

28c. and things sensible, being apprehensible by opinion with the aid of sensation, come into existence, as we saw, and are generated. And that which has come into existence must necessarily, as we say, have come into existence by reason of some Cause. Tim. Now to discover the Maker and Father of this Universe were a task indeed; and having discovered Him, to declare Him unto all men were a thing impossible. However, let us return and inquire further concerning the Cosmos,—after which of the Models did its Architect construct it?
16. Anon., Jubilees, 1.24-1.25 (2nd cent. BCE - 2nd cent. BCE)

1.24. And I shall build My sanctuary in their midst, and I shall dwell with them, and I shall be their God and they will be My people in truth and righteousness. 1.25. And I shall not forsake them nor fail them; for I am the Lord their God.
17. Anon., Psalms of Solomon, 18.4 (2nd cent. BCE - 1st cent. BCE)

18. Dead Sea Scrolls, Community Rule, 4.20-4.23 (2nd cent. BCE - 1st cent. CE)

19. Septuagint, Wisdom of Solomon, 7.26, 8.21, 9.7, 13.1, 15.14-15.19, 18.13 (2nd cent. BCE - 1st cent. BCE)

7.26. For she is a reflection of eternal light,a spotless mirror of the working of God,and an image of his goodness. 8.21. But I perceived that I would not possess wisdom unless God gave her to me -- and it was a mark of insight to know whose gift she was -- so I appealed to the Lord and besought him,and with my whole heart I said: 9.7. Thou hast chosen me to be king of thy people and to be judge over thy sons and daughters. 13.1. For all men who were ignorant of God were foolish by nature;and they were unable from the good things that are seen to know him who exists,nor did they recognize the craftsman while paying heed to his works; 15.14. But most foolish, and more miserable than an infant,are all the enemies who oppressed thy people. 15.15. For they thought that all their heathen idols were gods,though these have neither the use of their eyes to see with,nor nostrils with which to draw breath,nor ears with which to hear,nor fingers to feel with,and their feet are of no use for walking. 15.16. For a man made them,and one whose spirit is borrowed formed them;for no man can form a god which is like himself. 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. 15.18. The enemies of thy people worship even the most hateful animals,which are worse than all others, when judged by their lack of intelligence; 15.19. and even as animals they are not so beautiful in appearance that one would desire them,but they have escaped both the praise of God and his blessing. 18.13. For though they had disbelieved everything because of their magic arts,yet, when their first-born were destroyed,they acknowledged thy people to be Gods son.
20. Dionysius of Halycarnassus, On The Admirable Style of Demosthenes, 6, 5 (1st cent. BCE - 1st cent. BCE)

21. Arrian, Anabasis of Alexander, 6.1.5 (1st cent. CE

6.1.5. ἐπεὶ μέντοι ἀτρεκέστερον ἐξήλεγξε τὰ ἀμφὶ τῷ ποταμῷ τῷ Ἰνδῷ, οὕτω δὴ μαθεῖν παρὰ τῶν ἐπιχωρίων τὸν μὲν Ὑδάσπην τῷ Ἀκεσίνῃ, τὸν Ἀκεσίνην δὲ τῷ Ἰνδῷ τό τε ὕδωρ ξυμβάλλοντας καὶ τῷ ὀνόματι ξυγχωροῦντας, τὸν Ἰνδὸν δὲ ἐκδιδόντα ἤδη ἐς τὴν μεγάλην θάλασσαν, δίστομον τὸν Ἰνδὸν ὄντα, οὐδέ ν τι αὐτῷ προσῆκον τῆς γῆς τῆς Αἰγυπτίας· τηνικαῦτα δὲ τῆς ἐπιστολῆς τῆς πρὸς τὴν μητέρα τοῦτο τὸ ἀμφὶ τῷ Νείλῳ γραφὲν ἀφελεῖν.
22. Josephus Flavius, Jewish War, 5.201 (1st cent. CE - 1st cent. CE)

5.201. 3. Now nine of these gates were on every side covered over with gold and silver, as were the jambs of their doors and their lintels; but there was one gate that was without [the inward court of] the holy house, which was of Corinthian brass, and greatly excelled those that were only covered over with silver and gold.
23. New Testament, 1 John, 1.8, 2.27, 3.17, 4.8-4.9, 4.16, 4.20, 5.3 (1st cent. CE - 1st cent. CE)

1.8. If we say that we have no sin, we deceive ourselves, and the truth is not in us. 2.27. As for you, the anointing which you received from him remains in you, and you don't need for anyone to teach you. But as his anointing teaches you concerning all things, and is true, and is no lie, and even as it taught you, you will remain in him. 3.17. But whoever has the world's goods, and sees his brother in need, and closes his heart of compassion against him, how does the love of God remain in him? 4.8. He who doesn't love doesn't know God, for God is love. 4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him. 4.16. We know and have believed the love which God has for us. God is love, and he who remains in love remains in God, and God remains in him. 4.20. If a man says, "I love God," and hates his brother, he is a liar; for he who doesn't love his brother whom he has seen, how can he love God whom he has not seen? 5.3. For this is the love of God, that we keep his commandments. His commandments are not grievous.
24. New Testament, 1 Peter, 1.5, 1.21-1.22, 5.9 (1st cent. CE - 1st cent. CE)

1.5. who by the power of God are guarded through faith for a salvation ready to be revealed in the last time. 1.21. who through him are believers in God, who raised him from the dead, and gave him glory; so that your faith and hope might be in God. 1.22. Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently: 5.9. Withstand him steadfast in your faith, knowing that your brothers who are in the world are undergoing the same sufferings.
25. New Testament, 1 Corinthians, 1.8-1.9, 2.1-2.8, 2.10, 3.1, 3.16, 3.21-3.22, 4.7, 4.9-4.13, 4.16-4.18, 4.21, 5.9-5.10, 5.13, 6.3-6.11, 6.19, 8.3, 10.4, 10.9, 10.13, 12.4-12.11, 12.13, 13.4, 13.7, 13.12-13.13, 14.2, 14.28, 15.1-15.2, 15.24-15.26, 15.57 (1st cent. CE - 1st cent. CE)

1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 2.1. When I came to you, brothers, I didn't come with excellence ofspeech or of wisdom, proclaiming to you the testimony of God. 2.2. ForI determined not to know anything among you, except Jesus Christ, andhim crucified. 2.3. I was with you in weakness, in fear, and in muchtrembling. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.5. that your faith wouldn't stand in the wisdom of men, but in thepower of God. 2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.7. But we speak God's wisdom in amystery, the wisdom that has been hidden, which God foreordained beforethe worlds to our glory 2.8. which none of the rulers of this worldhas known. For had they known it, they wouldn't have crucified the Lordof glory. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.21. Therefore let no one boast in men. For all things are yours 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? 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 4.16. I beg you therefore, be imitators of me. 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 4.18. Now some arepuffed up, as though I were not coming to you. 4.21. What do you want? Shall I cometo you with a rod, or in love and a spirit of gentleness? 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 5.13. But those who are outside, God judges. "Put awaythe wicked man from among yourselves. 6.3. Don't youknow that we will judge angels? How much more, things that pertain tothis life? 6.4. If then, you have to judge things pertaining to thislife, do you set them to judge who are of no account in the assembly? 6.5. I say this to move you to shame. Isn't there even one wise manamong you who would be able to decide between his brothers? 6.6. Butbrother goes to law with brother, and that before unbelievers! 6.7. Therefore it is already altogether a defect in you, that you havelawsuits one with another. Why not rather be wronged? Why not rather bedefrauded? 6.8. No, but you yourselves do wrong, and defraud, and thatagainst your brothers. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 6.19. Or don't you know that your body is a temple ofthe Holy Spirit which is in you, which you have from God? You are notyour own 8.3. But if anyone loves God, the same is known by him. 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.13. No temptation has taken you but such as man can bear. God isfaithful, who will not allow you to be tempted above what you are able,but will with the temptation also make the way of escape, that you maybe able to endure it. 12.4. Now there are various kinds of gifts, but the same Spirit. 12.5. There are various kinds of service, and the same Lord. 12.6. There are various kinds of workings, but the same God, who works allthings in all. 12.7. But to each one is given the manifestation of theSpirit for the profit of all. 12.8. For to one is given through theSpirit the word of wisdom, and to another the word of knowledge,according to the same Spirit; 12.9. to another faith, by the sameSpirit; and to another gifts of healings, by the same Spirit; 12.10. and to another workings of miracles; and to another prophecy; and toanother discerning of spirits; to another different kinds of languages;and to another the interpretation of languages. 12.11. But the one andthe same Spirit works all of these, distributing to each one separatelyas he desires. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 13.4. Love is patient and is kind; love doesn't envy. Love doesn'tbrag, is not proud 13.7. bears all things, believes all things, hopes all things, enduresall things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 14.2. For he who speaks in anotherlanguage speaks not to men, but to God; for no one understands; but inthe Spirit he speaks mysteries. 14.28. Butif there is no interpreter, let him keep silent in the assembly, andlet him speak to himself, and to God. 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. 15.24. 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. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
26. New Testament, 1 Thessalonians, 1.3-1.6, 1.8-1.10, 4.6, 4.8-4.12, 5.8-5.9, 5.23-5.24 (1st cent. CE - 1st cent. CE)

1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.4. We know, brothers loved by God, that you are chosen 1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 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. 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 5.8. But let us, since we belong to the day, be sober, putting on the breastplate of faith and love, and, for a helmet, the hope of salvation. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 5.24. Faithful is he who calls you, who will also do it.
27. New Testament, 1 Timothy, 1.5, 1.8 (1st cent. CE - 1st cent. CE)

1.5. but the end of the charge is love, out of a pure heart and a good conscience and unfeigned faith; 1.8. But we know that the law is good, if a man uses it lawfully
28. New Testament, 2 Peter, 1.5-1.7 (1st cent. CE - 1st cent. CE)

1.5. Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge; 1.6. and in knowledge, self-control; and in self-control patience; and in patience godliness; 1.7. and in godliness brotherly affection; and in brotherly affection, love.
29. New Testament, 2 Corinthians, 1.3-1.11, 1.21-1.22, 3.4-3.6, 3.8, 3.16-3.17, 4.8-4.9, 4.14, 4.17, 5.1-5.5, 5.17, 5.21, 11.28, 12.7-12.10 (1st cent. CE - 1st cent. CE)

30. New Testament, 2 Thessalonians, 1.4 (1st cent. CE - 1st cent. CE)

1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure.
31. New Testament, Acts, 1.8, 2.17-2.18, 2.33, 2.38, 4.27, 5.32, 10.38, 10.45, 11.17-11.18, 13.42-13.52, 17.5-17.8, 17.13-17.14, 21.21 (1st cent. CE - 2nd cent. CE)

1.8. But you will receive power when the Holy Spirit has come on you. You will be witnesses to me in Jerusalem, in all Judea and Samaria, and to the uttermost parts of the earth. 2.17. 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. 2.18. Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. 2.33. Being therefore exalted by the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this, which you now see and hear. 2.38. Peter said to them, "Repent, and be baptized, everyone of you, in the name of Jesus Christ for the forgiveness of sins, and you will receive the gift of the Holy Spirit. 4.27. For truly, in this city against your holy servant, Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the people of Israel, were gathered together 5.32. We are His witnesses of these things; and so also is the Holy Spirit, whom God has given to those who obey him. 10.38. even Jesus of Nazareth, how God anointed him with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with him. 10.45. They of the circumcision who believed were amazed, as many as came with Peter, because the gift of the Holy Spirit was also poured out on the Gentiles. 11.17. If then God gave to them the same gift as us, when we believed in the Lord Jesus Christ, who was I, that I could withstand God? 11.18. When they heard these things, they held their peace, and glorified God, saying, "Then God has also granted to the Gentiles repentance to life! 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 13.49. The Lord's word was spread abroad throughout all the region. 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 13.51. But they shook off the dust of their feet against them, and came to Iconium. 13.52. The disciples were filled with joy with the Holy Spirit. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.8. The multitude and the rulers of the city were troubled when they heard these things. 17.13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 17.14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs.
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, Colossians, 1.4-1.5, 1.13, 2.5, 3.1-3.3, 3.16, 4.7-4.9 (1st cent. CE - 1st cent. CE)

1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 2.5. For though I am absent in the flesh, yet am I with you in the spirit, rejoicing and seeing your order, and the steadfastness of your faith in Christ. 3.1. If then you were raised together with Christ, seek the things that are above, where Christ is, seated on the right hand of God. 3.2. Set your mind on the things that are above, not on the things that are on the earth. 3.3. For you died, and your life is hidden with Christ in God. 3.16. Let the word of Christ dwell in you richly; in all wisdom teaching and admonishing one another with psalms, hymns, and spiritual songs, singing with grace in your heart to the Lord. 4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here.
34. New Testament, Ephesians, 1.4-1.5, 1.15-1.18, 2.1-2.3, 2.8-2.9, 4.2-4.5, 5.19-5.20, 6.22 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 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. 2.8. 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. 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 6.22. whom I have sent to you for this very purpose, that you may know our state, and that he may comfort your hearts.
35. New Testament, Galatians, 2.10-2.16, 2.20-2.21, 3.1-3.5, 3.16, 3.27-3.29, 4.1-4.7, 5.5-5.6, 5.13-5.14, 5.16-5.18, 5.22-5.23, 5.25, 6.1-6.2, 6.8 (1st cent. CE - 1st cent. CE)

2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.1. Foolish Galatians, who has bewitched you not to obey thetruth, before whose eyes Jesus Christ was openly set forth among you as crucified? 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith? 3.3. Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? 3.4. Did you suffer so many things in vain, if it is indeedin vain? 3.5. He therefore who supplies the Spirit to you, and worksmiracles among you, does he do it by the works of the law, or byhearing of faith? 3.16. 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. 3.27. 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. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 5.23. gentleness, and self-control.Against such things there is no law. 5.25. If we liveby the Spirit, let's also walk by the Spirit. 6.1. Brothers, even if a man is caught in some fault, you who arespiritual must restore such a one in a spirit of gentleness; looking toyourself so that you also aren't tempted. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life.
36. New Testament, Hebrews, 2.1, 5.12, 6.11-6.12, 10.22 (1st cent. CE - 1st cent. CE)

2.1. Therefore we ought to pay greater attention to the things that were heard, lest perhaps we drift away. 5.12. For when by reason of the time you ought to be teachers, you again need to have someone teach you the rudiments of the first principles of the oracles of God. You have come to need milk, and not solid food. 6.11. We desire that each one of you may show the same diligence to the fullness of hope even to the end 6.12. that you won't be sluggish, but imitators of those who through faith and patience inherited the promises. 10.22. let's draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water
37. New Testament, Philippians, 1.3, 1.12-1.14, 1.19, 1.27, 2.3-2.13, 2.19-2.24, 3.7-3.11, 3.17 (1st cent. CE - 1st cent. CE)

1.3. I thank my God whenever I remember you 1.12. Now I desire to have you know, brothers, that the things which happened to me have turned out rather to the progress of the gospel; 1.13. so that it became evident to the whole praetorian guard, and to all the rest, that my bonds are in Christ; 1.14. and that most of the brothers in the Lord, being confident through my bonds, are more abundantly bold to speak the word of God without fear. 1.19. For I know that this will turn out to my salvation, through your supplication and the supply of the Spirit of Jesus Christ 1.27. Only let your manner of life be worthy of the gospel of Christ, that, whether I come and see you or am absent, I may hear of your state, that you stand firm in one spirit, with one soul striving for the faith of the gospel; 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. 2.12. So then, my beloved, even as you have always obeyed, not only in my presence, but now much more in my absence, work out your own salvation with fear and trembling. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 2.19. But I hope in the Lord Jesus to send Timothy to you soon, that I also may be cheered up when I know how you are doing. 2.20. For I have no one else like-minded, who will truly care about you. 2.21. For they all seek their own, not the things of Jesus Christ. 2.22. But you know the proof of him, that, as a child serves a father, so he served with me in furtherance of the gospel. 2.23. Therefore I hope to send him at once, as soon as I see how it will go with me. 2.24. But I trust in the Lord that I myself also will come shortly. 3.7. However, what things were gain to me, these have I counted loss for Christ. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example.
38. New Testament, Romans, a b c d\n0 "5.12" "5.12" "5 12"\n1 "5.5" "5.5" "5 5" \n2 1.1 1.1 1 1 \n3 1.16 1.16 1 16 \n4 1.17 1.17 1 17 \n.. ... ... .. .. \n224 9.15 9.15 9 15 \n225 9.16 9.16 9 16 \n226 9.7 9.7 9 7 \n227 9.8 9.8 9 8 \n228 9.9 9.9 9 9 \n\n[229 rows x 4 columns] (1st cent. CE - 1st cent. CE)

39. New Testament, Titus, 2.11, 3.5 (1st cent. CE - 1st cent. CE)

2.11. For the grace of God has appeared, bringing salvation to all men 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit
40. New Testament, John, 1.9, 1.12-1.13, 1.16, 1.29, 3.3, 3.5, 3.15-3.16, 5.42, 6.63, 6.65, 7.38-7.39, 14.6, 14.19, 15.5, 15.26, 16.7, 16.13, 17.3, 17.24, 20.22-20.23 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.13. who were born not of blood, nor of the will of the flesh, nor of the will of man, but of God. 1.16. From his fullness we all received grace upon grace. 1.29. The next day, he saw Jesus coming to him, and said, "Behold, the Lamb of God, who takes away the sin of the world! 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.5. Jesus answered, "Most assuredly I tell you, unless one is born of water and spirit, he can't enter into the Kingdom of God! 3.15. that whoever believes in him should not perish, but have eternal life. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 5.42. But I know you, that you don't have God's love in yourselves. 6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 7.39. But he said this about the Spirit, which those believing in him were to receive. For the Holy Spirit was not yet given, because Jesus wasn't yet glorified. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me. 14.19. Yet a little while, and the world will see me no more; but you will see me. Because I live, you will live also. 15.5. I am the vine. You are the branches. He who remains in me, and I in him, the same bears much fruit, for apart from me you can do nothing. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you. 16.13. However when he, the Spirit of truth, has come, he will guide you into all truth, for he will not speak from himself; but whatever he hears, he will speak. He will declare to you things that are coming. 17.3. This is eternal life, that they should know you, the only true God, and him whom you sent, Jesus Christ. 17.24. Father, I desire that they also whom you have given me be with me where I am, that they may see my glory, which you have given me, for you loved me before the foundation of the world. 20.22. When he had said this, he breathed on them, and said to them, "Receive the Holy Spirit! 20.23. Whoever's sins you forgive, they are forgiven them. Whoever's sins you retain, they have been retained.
41. New Testament, Luke, 2.52, 3.9, 3.17, 4.18, 10.17-10.20, 11.42, 12.46, 14.21-14.23, 24.49 (1st cent. CE - 1st cent. CE)

2.52. And Jesus increased in wisdom and stature, and in favor with God and men. 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 3.17. whose fan is in his hand, and he will thoroughly cleanse his threshing floor, and will gather the wheat into his barn; but he will burn up the chaff with unquenchable fire. 4.18. The Spirit of the Lord is on me, Because he has anointed me to preach good news to the poor. He has sent me to heal the brokenhearted, To proclaim release to the captives, Recovering of sight to the blind, To deliver those who are crushed 10.17. The seventy returned with joy, saying, "Lord, even the demons are subject to us in your name! 10.18. He said to them, "I saw Satan having fallen like lightning from heaven. 10.19. Behold, I give you authority to tread on serpents and scorpions, and over all the power of the enemy. Nothing will in any way hurt you. 10.20. Nevertheless, don't rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven. 11.42. But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone. 12.46. then the lord of that servant will come in a day when he isn't expecting him, and in an hour that he doesn't know, and will cut him in two, and place his portion with the unfaithful. 14.21. That servant came, and told his lord these things. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in the poor, maimed, blind, and lame.' 14.22. The servant said, 'Lord, it is done as you commanded, and there is still room.' 14.23. The lord said to the servant, 'Go out into the highways and hedges, and compel them to come in, that my house may be filled. 24.49. Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high.
42. New Testament, Mark, 12.33 (1st cent. CE - 1st cent. CE)

12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices.
43. New Testament, Matthew, None (1st cent. CE - 1st cent. CE)

44. Anon., Acts of Thomas, 27, 48, 132 (2nd cent. CE - 3rd cent. CE)

132. And he began to say concerning baptism: This baptism is remission of sins (the Greek MSS. U and P have divergent texts, both obscure): this bringeth forth again light that is shed about us: this bringeth to new birth the new man (this is the restorer of understandings Syr.): this mingleth the spirit (with the body), raiseth up in threefoldwise a new man and [MAKETH him] partaker of the remission of sins. Glory be to thee, hidden one, that art communicated in baptism. Glory to thee the unseen power that is in baptism. Glory to thee, renewal, whereby are renewed they that are baptized and with affection take hold upon thee. And having thus said, he poured oil over their heads and said: Glory be to thee the love of compassion (bowels). Glory to thee name of Christ. Glory to thee, power established in Christ. And he commanded a vessel to be brought, and baptized them in the name of the Father and the Son and the Holy Ghost.
45. Irenaeus, Refutation of All Heresies, 3.16.6, 3.18.7, 3.19.1, 4.14.1, 4.16.1, 5.36.3 (2nd cent. CE - 3rd cent. CE)

46. Marcus Aurelius Emperor of Rome, Meditations, 1.7 (2nd cent. CE - 2nd cent. CE)

47. Tertullian, On Baptism, 7 (2nd cent. CE - 3rd cent. CE)

7. After this, when we have issued from the font, we are thoroughly anointed with a blessed unction, - (a practice derived) from the old discipline, wherein on entering the priesthood, men were wont to be anointed with oil from a horn, ever since Aaron was anointed by Moses. Whence Aaron is called Christ, from the chrism, which is the unction; which, when made spiritual, furnished an appropriate name to the Lord, because He was anointed with the Spirit by God the Father; as written in the Acts: For truly they were gathered together in this city against Your Holy Son whom You have anointed. Thus, too, in our case, the unction runs carnally, (i.e. on the body,) but profits spiritually; in the same way as the act of baptism itself too is carnal, in that we are plunged in water, but the effect spiritual, in that we are freed from sins.
48. Nag Hammadi, The Gospel of Thomas, 76 (3rd cent. CE - 3rd cent. CE)

49. Origen, Against Celsus, 7.43 (3rd cent. CE - 3rd cent. CE)

7.43. Observe that when Plato says, that after having found out the Creator and Father of the universe, it is impossible to make Him known to all men, he does not speak of Him as unspeakable, and as incapable of being expressed in words. On the contrary, he implies that He may be spoken of, and that there are a few to whom He may be made known. But Celsus, as if forgetting the language which he had just quoted from Plato, immediately gives God the name of the unspeakable. He says: since the wise men have found out this way, in order to be able to give us some idea of the First of Beings, who is unspeakable. For ourselves, we hold that not God alone is unspeakable, but other things also which are inferior to Him. Such are the things which Paul labours to express when he says, I heard unspeakable words, which it is not lawful for a man to utter, where the word heard is used in the sense of understood; as in the passage, He who has ears to hear, let him hear. We also hold that it is a hard matter to see the Creator and Father of the universe; but it is possible to see Him in the way thus referred to, Blessed are the pure in heart, for they shall see God; and not only so, but also in the sense of the words of Him who is the image of the invisible God; He who has seen Me has seen the Father who sent Me. No sensible person could suppose that these last words were spoken in reference to His bodily presence, which was open to the view of all; otherwise all those who said, Crucify him, crucify him, and Pilate, who had power over the humanity of Jesus, were among those who saw God the Father, which is absurd. Moreover, that these words, He that has seen Me, has seen the Father who sent Me, are not to be taken in their grosser sense, is plain from the answer which He gave to Philip, Have I been so long time with you, and yet do you not know Me, Philip? after Philip had asked, Show us the Father, and it suffices us. He, then, who perceives how these words, The Word was made flesh, are to be understood of the only-begotten Son of God, the first-born of all creation, will also understand how, in seeing the image of the invisible God, we see the Creator and Father of the universe.
50. Origen, Exhortation To Martyrdom, 27, 2 (3rd cent. CE - 3rd cent. CE)

51. Augustine, Confessions, 13.8 (4th cent. CE - 5th cent. CE)

13.8. 9. The angels fell, the soul of man fell and they have thus indicated the abyss in that dark deep, ready for the whole spiritual creation, unless You had said from the beginning, Let there be light, and there had been light, and every obedient intelligence of Your celestial City had cleaved to You, and rested in Your Spirit, which unchangeably is borne over everything changeable. Otherwise, even the heaven of heavens itself would have been a darksome deep, whereas now it is light in the Lord. For even in that wretched restlessness of the spirits who fell away, and, when unclothed of the garments of Your light, discovered their own darkness, dost Thou sufficiently disclose how noble You have made the rational creature; to which nought which is inferior to You will suffice to yield a happy rest, and so not even herself. For Thou, O our God, shall enlighten our darkness; from You are derived our garments of light, and then shall our darkness be as the noonday. Give Yourself unto me, O my God, restore Yourself unto me; behold, I love You, and if it be too little, let me love You more strongly. I cannot measure my love, so that I may come to know how much there is yet wanting in me, ere my life run into Your embracements, and not be turned away until it be hidden in the secret place of Your Presence. This only I know, that woe is me except in You - not only without, but even also within myself; and all plenty which is not my God is poverty to me.
52. Augustine, Reply To Faustus, 22 (4th cent. CE - 5th cent. CE)

53. Augustine, Against Julian, 1.32, 1.52, 2.15, 3.110, 4.82, 6.14 (4th cent. CE - 5th cent. CE)

54. Augustine, De Catechizandis Rudibus, 6 (4th cent. CE - 5th cent. CE)

55. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1.1-1.1.3, 1.1.7, 1.1.17, 35.1, 67.2 (4th cent. CE - 5th cent. CE)

56. Augustine, De Fide Et Symbolo, 19 (4th cent. CE - 5th cent. CE)

57. Augustine, De Libero Arbitrio, 2.5 (4th cent. CE - 5th cent. CE)

58. Augustine, On The Morals of The Manichaeans, 1.22.40 (4th cent. CE - 5th cent. CE)

59. Augustine, De Natura Et Gratia Ad Timasium Et Jacobum Contra Pelagium, 49, 77, 18 (4th cent. CE - 5th cent. CE)

60. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.21-1.22, 1.24-1.25, 1.27, 1.29-1.31, 1.34, 2.9, 2.11, 2.28-2.31 (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.
61. Augustine, De Perfectione Justitiae Hominis Liber, 2.3 (4th cent. CE - 5th cent. CE)

62. Augustine, De Sermone Domini In Monte Secundum Matthaeum, 1.4.12 (4th cent. CE - 5th cent. CE)

63. Augustine, De Spiritu Et Littera, 54, 22 (4th cent. CE - 5th cent. CE)

64. Augustine, On The Holy Trinity, 8.8.12, 13.14, 15.31 (4th cent. CE - 5th cent. CE)

65. Augustine, De Vera Religione Liber Unus, 92, 68 (4th cent. CE - 5th cent. CE)

66. Augustine, The City of God, 8.11, 14.7, 15.1, 21.24, 22.24 (4th cent. CE - 5th cent. CE)

8.11. Certain partakers with us in the grace of Christ, wonder when they hear and read that Plato had conceptions concerning God, in which they recognize considerable agreement with the truth of our religion. Some have concluded from this, that when he went to Egypt he had heard the prophet Jeremiah, or, while travelling in the same country, had read the prophetic scriptures, which opinion I myself have expressed in certain of my writings. But a careful calculation of dates, contained in chronological history, shows that Plato was born about a hundred years after the time in which Jeremiah prophesied, and, as he lived eighty-one years, there are found to have been about seventy years from his death to that time when Ptolemy, king of Egypt, requested the prophetic scriptures of the Hebrew people to be sent to him from Judea, and committed them to seventy Hebrews, who also knew the Greek tongue, to be translated and kept. Therefore, on that voyage of his, Plato could neither have seen Jeremiah, who was dead so long before, nor have read those same scriptures which had not yet been translated into the Greek language, of which he was a master, unless, indeed, we say that, as he was most earnest in the pursuit of knowledge, he also studied those writings through an interpreter, as he did those of the Egyptians, - not, indeed, writing a translation of them (the facilities for doing which were only gained even by Ptolemy in return for munificent acts of kindness, though fear of his kingly authority might have seemed a sufficient motive), but learning as much as he possibly could concerning their contents by means of conversation. What warrants this supposition are the opening verses of Genesis: In the beginning God made the heaven and earth. And the earth was invisible, and without order; and darkness was over the abyss: and the Spirit of God moved over the waters. Genesis 1:1-2 For in the Tim us, when writing on the formation of the world, he says that God first united earth and fire; from which it is evident that he assigns to fire a place in heaven. This opinion bears a certain resemblance to the statement, In the beginning God made heaven and earth. Plato next speaks of those two intermediary elements, water and air, by which the other two extremes, namely, earth and fire, were mutually united; from which circumstance he is thought to have so understood the words, The Spirit of God moved over the waters. For, not paying sufficient attention to the designations given by those scriptures to the Spirit of God, he may have thought that the four elements are spoken of in that place, because the air also is called spirit. Then, as to Plato's saying that the philosopher is a lover of God, nothing shines forth more conspicuously in those sacred writings. But the most striking thing in this connection, and that which most of all inclines me almost to assent to the opinion that Plato was not ignorant of those writings, is the answer which was given to the question elicited from the holy Moses when the words of God were conveyed to him by the angel; for, when he asked what was the name of that God who was commanding him to go and deliver the Hebrew people out of Egypt, this answer was given: I am who am; and you shall say to the children of Israel, He who is sent me unto you; Exodus 3:14 as though compared with Him that truly is, because He is unchangeable, those things which have been created mutable are not - a truth which Plato zealously held, and most diligently commended. And I know not whether this sentiment is anywhere to be found in the books of those who were before Plato, unless in that book where it is said, I am who am; and you shall say to the children of Israel, who is sent me unto you. 15.1. of the bliss of Paradise, of Paradise itself, and of the life of our first parents there, and of their sin and punishment, many have thought much, spoken much, written much. We ourselves, too, have spoken of these things in the foregoing books, and have written either what we read in the Holy Scriptures, or what we could reasonably deduce from them. And were we to enter into a more detailed investigation of these matters, an endless number of endless questions would arise, which would involve us in a larger work than the present occasion admits. We cannot be expected to find room for replying to every question that may be started by unoccupied and captious men, who are ever more ready to ask questions than capable of understanding the answer. Yet I trust we have already done justice to these great and difficult questions regarding the beginning of the world, or of the soul, or of the human race itself. This race we have distributed into two parts, the one consisting of those who live according to man, the other of those who live according to God. And these we also mystically call the two cities, or the two communities of men, of which the one is predestined to reign eternally with God, and the other to suffer eternal punishment with the devil. This, however, is their end, and of it we are to speak afterwards. At present, as we have said enough about their origin, whether among the angels, whose numbers we know not, or in the two first human beings, it seems suitable to attempt an account of their career, from the time when our two first parents began to propagate the race until all human generation shall cease. For this whole time or world-age, in which the dying give place and those who are born succeed, is the career of these two cities concerning which we treat. of these two first parents of the human race, then, Cain was the first-born, and he belonged to the city of men; after him was born Abel, who belonged to the city of God. For as in the individual the truth of the apostle's statement is discerned, that is not first which is spiritual, but that which is natural, and afterward that which is spiritual, 1 Corinthians 15:46 whence it comes to pass that each man, being derived from a condemned stock, is first of all born of Adam evil and carnal, and becomes good and spiritual only afterwards, when he is grafted into Christ by regeneration: so was it in the human race as a whole. When these two cities began to run their course by a series of deaths and births, the citizen of this world was the first-born, and after him the stranger in this world, the citizen of the city of God, predestinated by grace, elected by grace, by grace a stranger below, and by grace a citizen above. By grace - for so far as regards himself he is sprung from the same mass, all of which is condemned in its origin; but God, like a potter (for this comparison is introduced by the apostle judiciously, and not without thought), of the same lump made one vessel to honor, another to dishonor. Romans 9:21 But first the vessel to dishonor was made, and after it another to honor. For in each individual, as I have already said, there is first of all that which is reprobate, that from which we must begin, but in which we need not necessarily remain; afterwards is that which is well-approved, to which we may by advancing attain, and in which, when we have reached it we may abide. Not, indeed, that every wicked man shall be good, but that no one will be good who was not first of all wicked; but the sooner any one becomes a good man, the more speedily does he receive this title, and abolish the old name in the new. Accordingly, it is recorded of Cain that he built a city, Genesis 4:17 but Abel, being a sojourner, built none. For the city of the saints is above, although here below it begets citizens, in whom it sojourns till the time of its reign arrives, when it shall gather together all in the day of the resurrection; and then shall the promised kingdom be given to them, in which they shall reign with their Prince, the King of the ages, time without end. 21.24. And this reasoning is equally conclusive against those who, in their own interest, but under the guise of a greater tenderness of spirit, attempt to invalidate the words of God, and who assert that these words are true, not because men shall suffer those things which are threatened by God, but because they deserve to suffer them. For God, they say, will yield them to the prayers of His saints, who will then the more earnestly pray for their enemies, as they shall be more perfect in holiness, and whose prayers will be the more efficacious and the more worthy of God's ear, because now purged from all sin whatsoever. Why, then, if in that perfected holiness their prayers be so pure and all-availing, will they not use them in behalf of the angels for whom eternal fire is prepared, that God may mitigate His sentence and alter it, and extricate them from that fire? Or will there, perhaps, be some one hardy enough to affirm that even the holy angels will make common cause with holy men (then become the equals of God's angels), and will intercede for the guilty, both men and angels, that mercy may spare them the punishment which truth has pronounced them to deserve? But this has been asserted by no one sound in the faith; nor will be. Otherwise there is no reason why the Church should not even now pray for the devil and his angels, since God her Master has ordered her to pray for her enemies. The reason, then, which prevents the Church from now praying for the wicked angels, whom she knows to be her enemies, is the identical reason which shall prevent her, however perfected in holiness, from praying at the last judgment for those men who are to be punished in eternal fire. At present she prays for her enemies among men, because they have yet opportunity for fruitful repentance. For what does she especially beg for them but that God would grant them repentance, as the apostle says, that they may return to soberness out of the snare of the devil, by whom they are held captive according to his will? 2 Timothy 2:25-26 But if the Church were certified who those are, who, though they are still abiding in this life, are yet predestinated to go with the devil into eternal fire, then for them she could no more pray than for him. But since she has this certainty regarding no man, she prays for all her enemies who yet live in this world; and yet she is not heard in behalf of all. But she is heard in the case of those only who, though they oppose the Church, are yet predestinated to become her sons through her intercession. But if any retain an impenitent heart until death, and are not converted from enemies into sons, does the Church continue to pray for them, for the spirits, i.e., of such persons deceased? And why does she cease to pray for them, unless because the man who was not translated into Christ's kingdom while he was in the body, is now judged to be of Satan's following? It is then, I say, the same reason which prevents the Church at any time from praying for the wicked angels, which prevents her from praying hereafter for those men who are to be punished in eternal fire; and this also is the reason why, though she prays even for the wicked so long as they live, she yet does not even in this world pray for the unbelieving and godless who are dead. For some of the dead, indeed, the prayer of the Church or of pious individuals is heard; but it is for those who, having been regenerated in Christ, did not spend their life so wickedly that they can be judged unworthy of such compassion, nor so well that they can be considered to have no need of it. As also, after the resurrection, there will be some of the dead to whom, after they have endured the pains proper to the spirits of the dead, mercy shall be accorded, and acquittal from the punishment of the eternal fire. For were there not some whose sins, though not remitted in this life, shall be remitted in that which is to come, it could not be truly said, They shall not be forgiven, neither in this world, neither in that which is to come. Matthew 12:32 But when the Judge of quick and dead has said, Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, and to those on the other side, Depart from me, you cursed, into the eternal fire, which is prepared for the devil and his angels, and These shall go away into eternal punishment, but the righteous into eternal life, it were excessively presumptuous to say that the punishment of any of those whom God has said shall go away into eternal punishment shall not be eternal, and so bring either despair or doubt upon the corresponding promise of life eternal. Let no man then so understand the words of the Psalmist, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies as if the sentence of God were true of good men, false of bad men, or true of good men and wicked angels, but false of bad men. For the Psalmist's words refer to the vessels of mercy and the children of the promise, of whom the prophet himself was one; for when he had said, Shall God forget to be gracious? Shall He shut up in His anger His tender mercies? and then immediately subjoins, And I said, Now I begin: this is the change wrought by the right hand of the Most High, he manifestly explained what he meant by the words, Shall he shut up in His anger His tender mercies? For God's anger is this mortal life, in which man is made like to vanity, and his days pass as a shadow. Yet in this anger God does not forget to be gracious, causing His sun to shine and His rain to descend on the just and the unjust; Matthew 5:45 and thus He does not in His anger cut short His tender mercies, and especially in what the Psalmist speaks of in the words, Now I begin: this change is from the right hand of the Most High; for He changes for the better the vessels of mercy, even while they are still in this most wretched life, which is God's anger, and even while His anger is manifesting itself in this miserable corruption; for in His anger He does not shut up His tender mercies. And since the truth of this divine canticle is quite satisfied by this application of it, there is no need to give it a reference to that place in which those who do not belong to the city of God are punished in eternal fire. But if any persist in extending its application to the torments of the wicked, let them at least understand it so that the anger of God, which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither wholly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the same time He will not in this anger shut up His tender mercies. But even this hypothesis I am not to be supposed to affirm because I do not positively oppose it. As for those who find an empty threat rather than a truth in such passages as these: Depart from me, you cursed, into everlasting fire; and These shall go away into eternal punishment; Matthew 25:41, 46 and They shall be tormented for ever and ever; Revelation 20:10 and Their worm shall not die, and their fire shall not be quenched, Isaiah 66:24 - such persons, I say, are most emphatically and abundantly refuted, not by me so much as by the divine Scripture itself. For the men of Nineveh repented in this life, and therefore their repentance was fruitful, inasmuch as they sowed in that field which the Lord meant to be sown in tears that it might afterwards be reaped in joy. And yet who will deny that God's prediction was fulfilled in their case, if at least he observes that God destroys sinners not only in anger but also in compassion? For sinners are destroyed in two ways - either, like the Sodomites, the men themselves are punished for their sins, or, like the Ninevites, the men's sins are destroyed by repentance. God's prediction, therefore, was fulfilled - the wicked Nineveh was overthrown, and a good Nineveh built up. For its walls and houses remained standing; the city was overthrown in its depraved manners. And thus, though the prophet was provoked that the destruction which the inhabitants dreaded, because of his prediction, did not take place, yet that which God's foreknowledge had predicted did take place, for He who foretold the destruction knew how it should be fulfilled in a less calamitous sense. But that these perversely compassionate persons may see what is the purport of these words, How great is the abundance of Your sweetness, Lord, which You have hidden for them that fear You, let them read what follows: And You have perfected it for them that hope in You. For what means, You have hidden it for them that fear You, You have perfected it for them that hope in You, unless this, that to those who through fear of punishment seek to establish their own righteousness by the law, the righteousness of God is not sweet, because they are ignorant of it? They have not tasted it. For they hope in themselves, not in Him; and therefore God's abundant sweetness is hidden from them. They fear God, indeed, but it is with that servile fear which is not in love; for perfect love casts out fear. 1 John 4:18 Therefore to them that hope in Him He perfects His sweetness, inspiring them with His own love, so that with a holy fear, which love does not cast out, but which endures for ever, they may, when they glory, glory in the Lord. For the righteousness of God is Christ, who is of God made unto us, as the apostle says, wisdom, and righteousness, and sanctification, and redemption: as it is written, He that glories, let him glory in the Lord. 1 Corinthians 1:30-31 This righteousness of God, which is the gift of grace without merits, is not known by those who go about to establish their own righteousness, and are therefore not subject to the righteousness of God, which is Christ. Romans 10:3 But it is in this righteousness that we find the great abundance of God's sweetness, of which the psalm says, Taste and see how sweet the Lord is. And this we rather taste than partake of to satiety in this our pilgrimage. We hunger and thirst for it now, that hereafter we may be satisfied with it when we see Him as He is, and that is fulfilled which is written, I shall be satisfied when Your glory shall be manifested. It is thus that Christ perfects the great abundance of His sweetness to them that hope in Him. But if God conceals His sweetness from them that fear Him in the sense that these our objectors fancy, so that men's ignorance of His purpose of mercy towards the wicked may lead them to fear Him and live better, and so that there may be prayer made for those who are not living as they ought, how then does He perfect His sweetness to them that hope in Him, since, if their dreams be true, it is this very sweetness which will prevent Him from punishing those who do not hope in Him? Let us then seek that sweetness of His, which He perfects to them that hope in Him, not that which He is supposed to perfect to those who despise and blaspheme Him; for in vain, after this life, does a man seek for what he has neglected to provide while in this life. Then, as to that saying of the apostle, For God has concluded all in unbelief, that He may have mercy upon all, Romans 11:32 it does not mean that He will condemn no one; but the foregoing context shows what is meant. The apostle composed the epistle for the Gentiles who were already believers; and when he was speaking to them of the Jews who were yet to believe, he says, For as you in times past believed not God, yet have now obtained mercy through their unbelief; even so have these also now not believed, that through your mercy they also may obtain mercy. Then he added the words in question with which these persons beguile themselves: For God concluded all in unbelief, that He might have mercy upon all. All whom, if not all those of whom he was speaking, just as if he had said, Both you and them? God then concluded all those in unbelief, both Jews and Gentiles, whom He foreknew and predestinated to be conformed to the image of His Son, in order that they might be confounded by the bitterness of unbelief, and might repent and believingly turn to the sweetness of God's mercy, and might take up that exclamation of the psalm, How great is the abundance of Your sweetness, O Lord, which You have hidden for them that fear You, but have perfected to them that hope, not in themselves, but in You. He has mercy, then, on all the vessels of mercy. And what means all? Both those of the Gentiles and those of the Jews whom He predestinated, called, justified, glorified: none of these will be condemned by Him; but we cannot say none of all men whatever.
67. Augustine, Sermons, 156.5, 156.13 (4th cent. CE - 5th cent. CE)

68. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

69. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

70. Jerome, Letters, 71.5 (5th cent. CE - 5th cent. CE)

71. Augustine, Letters, 140.64 (7th cent. CE - 7th cent. CE)

72. Anon., Gospel of Thomas, 76



Subjects of this text:

subject book bibliographic info
abraham, gods promise to Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 63
ad se – ad relatiue, ad se – ad inuicem, ad se – ad aliud, ad se – ad aliquid Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 85, 137
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 669
adam Karfíková, Grace and the Will According to Augustine (2012) 24, 122
adam and christ Osborne, Irenaeus of Lyons (2001) 260
adam and eve Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301
adoption Karfíková, Grace and the Will According to Augustine (2012) 47, 164
aeterna merces, eternal reward Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 510
aeterna uita, eternal life Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 510
agape (charity), in the new testament Osborne, Eros Unveiled: Plato and the God of Love (1996) 27, 34, 35
allegory, allegorical exegesis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 420, 431
ambrose Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 224
amor Karfíková, Grace and the Will According to Augustine (2012) 24, 259
amore iustitiae Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 414
anastasius Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228
anger, wrath, divine Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
anima/soul Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 224, 269
anointing Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1448
antioch Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
apostle, paul Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 530
aristotle Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70, 212, 231
atemporal, temporal Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 510
atonement Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 182
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 73, 85, 86, 93, 137, 366, 367, 403, 411, 414, 417, 420, 431, 432, 492, 501, 510, 525, 530, 559, 584, 587, 595; Osborne, Eros Unveiled: Plato and the God of Love (1996) 27; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
augustines works, bapt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121
augustines works, c. du. ep. pel. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254, 265
augustines works, c. faust. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, c. fort. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
augustines works, c. jul. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265
augustines works, c. jul. imp. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254, 265
augustines works, catech. rud. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 224
augustines works, civ. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, conf. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130, 254
augustines works, doctr. chr. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, enar. ps. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, enchir. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265, 269
augustines works, fid. op. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, fid. symb. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, gen. litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228, 254, 265
augustines works, gen. man. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
augustines works, grat. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, grat. chr. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265
augustines works, nat. grat. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, nat. orig. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, nupt. et conc. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265
augustines works, pecc. merit. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228, 254
augustines works, perf. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, quant. an. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265
augustines works, retract. vii Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121
augustines works, s. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, s. dom. m. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
augustines works, simpl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 224, 228
augustines works, spir. et litt. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 163, 228, 254
augustines works, tract. ep. jo. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
augustines works, tract. ev. jo. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245, 269
augustines works, trin. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
augustines works, unit. eccl. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130
augustines works, ver. rel. Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 254
baptism(al) Karfíková, Grace and the Will According to Augustine (2012) 47, 143, 154
baptism, salvation without it Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121
baptism, water baptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121
baptism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 411, 431, 432; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 268
beatitudes, augustine Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
beatitudes, reception history Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
beatitudes Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
boniface Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 226
bonum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 73, 85, 93, 366, 414, 417, 420, 510, 530, 559, 587, 665
by john the baptist, of jesus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1448
caelestius Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 634; Karfíková, Grace and the Will According to Augustine (2012) 164, 193; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 226
caritas, charity Karfíková, Grace and the Will According to Augustine (2012) 24, 47, 143, 164, 193, 244, 247, 259
caro Karfíková, Grace and the Will According to Augustine (2012) 238
chrism Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 268
christianity, development of Osborne, Eros Unveiled: Plato and the God of Love (1996) 27
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
christology, christological Karfíková, Grace and the Will According to Augustine (2012) 164
church Karfíková, Grace and the Will According to Augustine (2012) 47, 143, 154; Osborne, Irenaeus of Lyons (2001) 260
cicero Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 462
coherence, as criterion for belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 112
comfort Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
communities, ideal of, fulfilling human calling Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 281
compatibilism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
compulsion vs. freedom Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
concupiscence Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228
concupiscentia, concupiscence Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 366, 417, 420, 492, 587, 605; Karfíková, Grace and the Will According to Augustine (2012) 24, 238
confession Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
consciousness Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
consuetudo, habit Karfíková, Grace and the Will According to Augustine (2012) 259
conversion account for paraenetic, fits stoicism better than platonism Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231
covenant and creation, relation to pistis Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63
coworkers, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
creatio, creation Karfíková, Grace and the Will According to Augustine (2012) 47, 122, 154
cresconius Karfíková, Grace and the Will According to Augustine (2012) 154
cross, the Osborne, Irenaeus of Lyons (2001) 260
cupiditas Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 73, 85; Karfíková, Grace and the Will According to Augustine (2012) 24, 47
cyprian of carthage Karfíková, Grace and the Will According to Augustine (2012) 143
cyril of alexandria Karfíková, Grace and the Will According to Augustine (2012) 164
dahl, n. a. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 230
damnation, eternal Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130, 228, 245, 265, 269
dead sea scrolls Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 358
death, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 182
death Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354; Karfíková, Grace and the Will According to Augustine (2012) 238
death of philosophers, of jesus Merz and Tieleman, Ambrosiaster's Political Theology (2012) 137
deeds, works Karfíková, Grace and the Will According to Augustine (2012) 122
delectatio, delight Karfíková, Grace and the Will According to Augustine (2012) 182, 238, 259
demon Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
desire Karfíková, Grace and the Will According to Augustine (2012) 47, 122
determinism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 130
deus dilectio/caritas est Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 86, 93
dialectic Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
dibelius, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 96
difficultas, difficulty Karfíková, Grace and the Will According to Augustine (2012) 164
dilectio Karfíková, Grace and the Will According to Augustine (2012) 182, 244, 247
disciple Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
donatist, donatism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367
donatists, anti-donatist polemic Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
donatists Karfíková, Grace and the Will According to Augustine (2012) 143, 154; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130, 224, 245, 254
downing, g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
dunn, j. d. g. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231
dupied Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 130, 245, 269
dynamis (power), in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 70
easter Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 358, 360
ecclesiology, ecclesiological Karfíková, Grace and the Will According to Augustine (2012) 154
egypt Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
electio, election Karfíková, Grace and the Will According to Augustine (2012) 259
election/elect Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228, 245, 269
endurance Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63, 112
epicurus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
eschatological Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
eschatology, eschatological Karfíková, Grace and the Will According to Augustine (2012) 143
eschatology Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 358; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 112; Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
eschaton, eschatology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 584
evil will, desiring-faculty Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
evil will, in romans Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 245
evil will, stoic non-free free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254, 269
evil will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 245, 254
exchange formula Osborne, Irenaeus of Lyons (2001) 260
exemplars of trust, paul as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63
experience, of spirit Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 358
faith, fides Karfíková, Grace and the Will According to Augustine (2012) 154, 164, 238, 250
faith/belief, as gods gift Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 121, 130, 163, 228
faith/belief, initial faith Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 121, 130, 163, 228
faith/belief Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 121, 130, 163, 224, 226, 228
faith Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
faithfulness, of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
father, addressing god as Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 111
father, fatherhood Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 243
father, scripture Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 111
father, son and spirit Osborne, Irenaeus of Lyons (2001) 260
father Karfíková, Grace and the Will According to Augustine (2012) 24, 47, 164, 244
fatherhood of god, knowledge of Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 111
fides non ficta Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 93, 530
flesh Karfíková, Grace and the Will According to Augustine (2012) 238; Osborne, Irenaeus of Lyons (2001) 260
foot washing Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 224
foreknowledge, causative/non-causative Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130
foreknowledge Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 130, 245, 269
forgiveness Karfíková, Grace and the Will According to Augustine (2012) 154
fortunatus the manichaean Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
framing (in blending theory) Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
free choice/free will Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 130, 163, 226, 228, 245, 254, 269
free choice (of will), liberum arbitrium Karfíková, Grace and the Will According to Augustine (2012) 182, 238, 259
freedom, human Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 182
freedom Karfíková, Grace and the Will According to Augustine (2012) 259
gentiles Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 525, 530, 607
genuine humanness, signs of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 281
gift of the spirit Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 112
gnosticism/gnostics Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
gnosticism Osborne, Eros Unveiled: Plato and the God of Love (1996) 27
god, knowledge of Widdicombe, The Fatherhood of God from Origen to Athanasius (2000) 111
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 179, 194, 208
god, representations of, father Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 179
god, representations of, judge Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
god, the love of Osborne, Eros Unveiled: Plato and the God of Love (1996) 27, 34, 35
gods, paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 107
gospels Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
grace, discriminatory grace/salvation Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 269
grace Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 112, 301; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 130, 224, 226, 245, 269
gratis Karfíková, Grace and the Will According to Augustine (2012) 47, 259
gratitude Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
greco-roman world Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
greek vocables and phrases, εἰς αὐτὸ τοῦτο Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 313
greek vocables and phrases, ἵνα Doble and Kloha, Texts and Traditions: Essays in Honour of J. Keith Elliott (2014) 313
guilt) , inherited guilt Karfíková, Grace and the Will According to Augustine (2012) 122
happiness) Karfíková, Grace and the Will According to Augustine (2012) 247, 250
happiness Karfíková, Grace and the Will According to Augustine (2012) 24, 182, 247
heart Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
hermeneutic, of literalism Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197
hermeneutic Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197
hilary of sicily Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228
holocaust Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 307
holy spirit, love of Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285
holy spirit Karfíková, Grace and the Will According to Augustine (2012) 24, 47, 122, 143, 154, 182, 193, 238, 244, 247, 250; Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 170; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 121, 130, 163, 224, 228, 254, 269
honor Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63, 112, 301
horn, f.w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
human nature, human condition Karfíková, Grace and the Will According to Augustine (2012) 182, 238
human vocation, and community Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 281
iamblichus Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
idol-food Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 179
idolatry, action Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
illuminate, illumination Karfíková, Grace and the Will According to Augustine (2012) 47
image, image of god in man, imago Karfíková, Grace and the Will According to Augustine (2012) 182, 247
imago dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 85, 530, 584
immortality, immortalitas Karfíková, Grace and the Will According to Augustine (2012) 47
incarnation, of christ Karfíková, Grace and the Will According to Augustine (2012) 244
incarnation of the soul), an illness of the body Karfíková, Grace and the Will According to Augustine (2012) 193
incarnation of the soul), mortal body, body of death, captivity of the body Karfíková, Grace and the Will According to Augustine (2012) 24
interior homo, inner man Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 411, 414, 525
isaiah Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
iustitia, justice Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 414, 431, 432, 510, 525
iustitia dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 432, 612
iustitia minor Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 584
jerome Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 224, 228
jerusalem Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
jesus Merz and Tieleman, Ambrosiaster's Political Theology (2012) 137
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 431, 432, 595, 607, 612; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 358, 360
jews Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 605; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
john cassian Karfíková, Grace and the Will According to Augustine (2012) 164
julian of aeclanum, ad florum Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285
justice, righteousness, principle Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
justify, justification Karfíková, Grace and the Will According to Augustine (2012) 182, 259
kee, h. c. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
king, emperor, marcus aurelius Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
kingdom Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354
kinship Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
knowledge Karfíková, Grace and the Will According to Augustine (2012) 182
law Karfíková, Grace and the Will According to Augustine (2012) 182, 238
law , of moses Karfíková, Grace and the Will According to Augustine (2012) 182, 238, 259
law , of sin (in my members) Karfíková, Grace and the Will According to Augustine (2012) 238, 259
law of zeus (stoic notion), lord (kyrios) Merz and Tieleman, Ambrosiaster's Political Theology (2012) 137
letter, pastoral care Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
letter, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
lex fidei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 414, 501
lex operum / factorum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 501
liberum arbitrium Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 366, 403, 411, 559, 605, 634; Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 163
libido, libidinous Karfíková, Grace and the Will According to Augustine (2012) 24
life eternal Osborne, Irenaeus of Lyons (2001) 260
long, a. a. and sedley, d. n. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
lord jesus christ, judgement by Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
lords supper Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 208
love, brotherly, martyrdom as expression of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197
love, of the holy spirit Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285
love Karfíková, Grace and the Will According to Augustine (2012) 24, 47, 122, 143, 154, 182, 238, 244, 247, 250, 259; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 182; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62, 63, 112; Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
loving god and neighbours Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 73, 85, 501, 584, 595, 665
lucretius Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 212
luke, gospel of Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 197
luke Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
macedonius vicar of africa Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 228
mani Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
manichaeans, manichaeism Karfíková, Grace and the Will According to Augustine (2012) 182
manichaeism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 245, 269
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 73, 85, 86, 93, 137, 366, 367, 403, 411, 414, 417, 420, 431, 432, 492, 501, 510, 525, 530, 559, 584
marcion Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100
marius mercator Karfíková, Grace and the Will According to Augustine (2012) 164
marked Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1448
martyr and martyrdom, christian, x Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197
martyr and martyrdom, origen on Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197
martyr and martyrdom Boustan Janssen and Roetzel, Violence, Scripture, and Textual Practices in Early Judaism and Christianity (2010) 196, 197
mathematics, matthew, gospel of Merz and Tieleman, Ambrosiaster's Political Theology (2012) 137
media uis, neutral power Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 559
mediterranean world Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 344
mens, notitia sui, amor sui Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 137
mens humana Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 85
merits Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 163, 226
meritum, merits Karfíková, Grace and the Will According to Augustine (2012) 47, 247, 259
messiah Albrecht, The Divine Father: Religious and Philosophical Concepts of Divine Parenthood in Antiquity (2014) 243; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 354, 360
meyer, p. w. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 231
mind, cognition Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
mind Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
mission Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
mistranslations Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 254
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 182
morality, sexual Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 271
mosaic law Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 587, 605
moses Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194; Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
natural law Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 587, 605
nature, natural phenomena Rothschold, Blanton and Calhoun, The History of Religions School Today: Essays on the New Testament and Related Ancient Mediterranean Texts (2014) 64
necessity, necessary Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
neoplatonism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 254
nestorius Karfíková, Grace and the Will According to Augustine (2012) 164
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301
new testament, on the love of god Osborne, Eros Unveiled: Plato and the God of Love (1996) 27, 34, 35
new testament, vocabulary for love Osborne, Eros Unveiled: Plato and the God of Love (1996) 27
new thing, god as doing Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 62
newsom, carol Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 301
nouns, in new testament Osborne, Eros Unveiled: Plato and the God of Love (1996) 27
obstinacy Roskovec and Hušek, Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts (2021) 96
of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 281
origen Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 420; Poorthuis Schwartz and Turner, Interaction Between Judaism and Christianity in History, Religion, Art, and Literature (2009) 307
original sin, augustinian Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 265, 269
original sin, inherited/original guilt Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 130, 245, 265, 269
original sin, julian of aeclanum on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285
original sin, paul on Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 285
original sin, pre-augustinian traditional Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 100, 130, 265, 269
original sin Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 130, 265, 269
paedobaptism, a type of nt circumcision Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 265
paedobaptism Wilson, Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology (2018) 121, 226, 228, 245, 265