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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 6.14


ἁμαρτία γὰρ ὑμῶν οὐ κυριεύσει, οὐ γάρ ἐστε ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν.For sin will not have dominion over you. For you are not under law, but under grace.


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

36 results
1. Septuagint, Numbers, 14.9-14.10, 14.19 (th cent. BCE - 2nd cent. BCE)

2. Hebrew Bible, Exodus, 19.5, 24.7-24.8 (9th cent. BCE - 3rd cent. BCE)

19.5. וְעַתָּה אִם־שָׁמוֹעַ תִּשְׁמְעוּ בְּקֹלִי וּשְׁמַרְתֶּם אֶת־בְּרִיתִי וִהְיִיתֶם לִי סְגֻלָּה מִכָּל־הָעַמִּים כִּי־לִי כָּל־הָאָרֶץ׃ 24.7. וַיִּקַּח סֵפֶר הַבְּרִית וַיִּקְרָא בְּאָזְנֵי הָעָם וַיֹּאמְרוּ כֹּל אֲשֶׁר־דִּבֶּר יְהוָה נַעֲשֶׂה וְנִשְׁמָע׃ 24.8. וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּזְרֹק עַל־הָעָם וַיֹּאמֶר הִנֵּה דַם־הַבְּרִית אֲשֶׁר כָּרַת יְהוָה עִמָּכֶם עַל כָּל־הַדְּבָרִים הָאֵלֶּה׃ 19.5. Now therefore, if ye will hearken unto My voice indeed, and keep My covet, then ye shall be Mine own treasure from among all peoples; for all the earth is Mine;" 24.7. And he took the book of the covet, and read in the hearing of the people; and they said: ‘All that the LORD hath spoken will we do, and obey.’" 24.8. And Moses took the blood, and sprinkled it on the people, and said: ‘Behold the blood of the covet, which the LORD hath made with you in agreement with all these words.’"
3. Hebrew Bible, Genesis, 4.7, 15.18, 17.2, 17.7, 17.19, 37.7 (9th cent. BCE - 3rd cent. BCE)

4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 15.18. בַּיּוֹם הַהוּא כָּרַת יְהוָה אֶת־אַבְרָם בְּרִית לֵאמֹר לְזַרְעֲךָ נָתַתִּי אֶת־הָאָרֶץ הַזֹּאת מִנְּהַר מִצְרַיִם עַד־הַנָּהָר הַגָּדֹל נְהַר־פְּרָת׃ 17.2. וּלְיִשְׁמָעֵאל שְׁמַעְתִּיךָ הִנֵּה בֵּרַכְתִּי אֹתוֹ וְהִפְרֵיתִי אֹתוֹ וְהִרְבֵּיתִי אֹתוֹ בִּמְאֹד מְאֹד שְׁנֵים־עָשָׂר נְשִׂיאִם יוֹלִיד וּנְתַתִּיו לְגוֹי גָּדוֹל׃ 17.2. וְאֶתְּנָה בְרִיתִי בֵּינִי וּבֵינֶךָ וְאַרְבֶּה אוֹתְךָ בִּמְאֹד מְאֹד׃ 17.7. וַהֲקִמֹתִי אֶת־בְּרִיתִי בֵּינִי וּבֵינֶךָ וּבֵין זַרְעֲךָ אַחֲרֶיךָ לְדֹרֹתָם לִבְרִית עוֹלָם לִהְיוֹת לְךָ לֵאלֹהִים וּלְזַרְעֲךָ אַחֲרֶיךָ׃ 17.19. וַיֹּאמֶר אֱלֹהִים אֲבָל שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק וַהֲקִמֹתִי אֶת־בְּרִיתִי אִתּוֹ לִבְרִית עוֹלָם לְזַרְעוֹ אַחֲרָיו׃ 37.7. וְהִנֵּה אֲנַחְנוּ מְאַלְּמִים אֲלֻמִּים בְּתוֹךְ הַשָּׂדֶה וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם־נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי׃ 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 15.18. In that day the LORD made a covet with Abram, saying: ‘Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates;" 17.2. And I will make My covet between Me and thee, and will multiply thee exceedingly.’" 17.7. And I will establish My covet between Me and thee and thy seed after thee throughout their generations for an everlasting covet, to be a God unto thee and to thy seed after thee." 17.19. And God said: ‘‘Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac; and I will establish My covet with him for an everlasting covet for his seed after him." 37.7. for, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves came round about, and bowed down to my sheaf.’"
4. Hebrew Bible, Leviticus, 19.18 (9th cent. BCE - 3rd cent. BCE)

19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
5. Hebrew Bible, Numbers, 25.12-25.13 (9th cent. BCE - 3rd cent. BCE)

25.12. לָכֵן אֱמֹר הִנְנִי נֹתֵן לוֹ אֶת־בְּרִיתִי שָׁלוֹם׃ 25.13. וְהָיְתָה לּוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם תַּחַת אֲשֶׁר קִנֵּא לֵאלֹהָיו וַיְכַפֵּר עַל־בְּנֵי יִשְׂרָאֵל׃ 25.12. Wherefore say: Behold, I give unto him My covet of peace;" 25.13. and it shall be unto him, and to his seed after him, the covet of an everlasting priesthood; because he was jealous for his God, and made atonement for the children of Israel.’"
6. Hebrew Bible, Psalms, 89.4, 106.20 (9th cent. BCE - 3rd cent. BCE)

89.4. כָּרַתִּי בְרִית לִבְחִירִי נִשְׁבַּעְתִּי לְדָוִד עַבְדִּי׃ 89.4. נֵאַרְתָּה בְּרִית עַבְדֶּךָ חִלַּלְתָּ לָאָרֶץ נִזְרוֹ׃ 89.4. I have made a covet with My chosen, I have sworn unto David My servant:" 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass."
7. Hebrew Bible, 2 Samuel, 23.5 (8th cent. BCE - 5th cent. BCE)

23.5. כִּי־לֹא־כֵן בֵּיתִי עִם־אֵל כִּי בְרִית עוֹלָם שָׂם לִי עֲרוּכָה בַכֹּל וּשְׁמֻרָה כִּי־כָל־יִשְׁעִי וְכָל־חֵפֶץ כִּי־לֹא יַצְמִיחַ׃ 23.5. but is not my house firm with God? for he has made with me an everlasting covet, ordered in all things and sure; for will he not make all my salvation, and all my desire, to prosper?"
8. Hebrew Bible, Jeremiah, 31.31-31.32, 33.19-33.22 (8th cent. BCE - 5th cent. BCE)

31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 33.19. וַיְהִי דְּבַר־יְהוָה אֶל־יִרְמְיָהוּ לֵאמוֹר׃ 33.21. גַּם־בְּרִיתִי תֻפַר אֶת־דָּוִד עַבְדִּי מִהְיוֹת־לוֹ בֵן מֹלֵךְ עַל־כִּסְאוֹ וְאֶת־הַלְוִיִּם הַכֹּהֲנִים מְשָׁרְתָי׃ 33.22. אֲשֶׁר לֹא־יִסָּפֵר צְבָא הַשָּׁמַיִם וְלֹא יִמַּד חוֹל הַיָּם כֵּן אַרְבֶּה אֶת־זֶרַע דָּוִד עַבְדִּי וְאֶת־הַלְוִיִּם מְשָׁרְתֵי אֹתִי׃ 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." 33.19. And the word of the LORD came unto Jeremiah, saying:" 33.20. Thus saith the LORD: If ye can break My covet with the day, And My covet with the night, So that there should not be day and night in their season;" 33.21. Then may also My covet be broken with David My servant, That he should not have a son to reign upon his throne; And with the Levites the priests, My ministers." 33.22. As the host of heaven cannot be numbered, Neither the sand of the sea measured; So will I multiply the seed of David My servant, And the Levites that minister unto Me."
9. Cicero, De Finibus, 3.75, 4.74 (2nd cent. BCE - 1st cent. BCE)

3.75.  "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. 4.74.  "The same verbal legerdemain supplies you with your kingdoms and empires and riches, riches so vast that you declare that everything the world contains is the property of the Wise Man. He alone, you say, is handsome, he alone a free man and a citizen: while the foolish are the opposite of all these, and according to you insane into the bargain. The Stoics call these paradoxa, as we might say 'startling truths.' But what is there so startling about them viewed at close quarters? I will consult you as to the meaning you attach to each term; there shall be no dispute. You Stoics say that all transgressions are equal. I won't jest with you now, as I did on the same subjects when you were prosecuting and I defending Lucius Murena. On that occasion I was addressing a jury, not an audience of scholars, and I even had to play to the gallery a little; but now I must reason more closely.
10. Cicero, On The Ends of Good And Evil, 3.75, 4.74 (2nd cent. BCE - 1st cent. BCE)

3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; 4.74. Nam ex eisdem verborum praestrigiis praestrigiis BEN praestigiis et regna nata vobis sunt et imperia et divitiae, et tantae quidem, ut omnia, quae ubique sint, sapientis esse dicatis. solum praeterea formosum, solum liberum, solum civem, stultos omnia contraria, add. hoc loco Mdv., post contraria Morel. quos etiam insanos esse vultis. haec para/doca illi, nos admirabilia dicamus. quid autem habent admirationis, cum prope accesseris? conferam tecum, quam cuique verbo rem subicias; nulla erit controversia. Omnia peccata paria dicitis. non ego tecum iam ita iocabor, Jocabor N locabor RB locabar E letabor V ut isdem his de his de edd. is de ER ijs de V de B om. N rebus, cum L. Murenam te accusante defenderem. apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; nunc agendum est subtilius. Peccata paria. 3.75.  "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. 4.74.  "The same verbal legerdemain supplies you with your kingdoms and empires and riches, riches so vast that you declare that everything the world contains is the property of the Wise Man. He alone, you say, is handsome, he alone a free man and a citizen: while the foolish are the opposite of all these, and according to you insane into the bargain. The Stoics call these paradoxa, as we might say 'startling truths.' But what is there so startling about them viewed at close quarters? I will consult you as to the meaning you attach to each term; there shall be no dispute. You Stoics say that all transgressions are equal. I won't jest with you now, as I did on the same subjects when you were prosecuting and I defending Lucius Murena. On that occasion I was addressing a jury, not an audience of scholars, and I even had to play to the gallery a little; but now I must reason more closely.
11. Septuagint, Ecclesiasticus (Siracides), 45.24-45.25 (2nd cent. BCE - 2nd cent. BCE)

45.24. Therefore a covet of peace was established with him,that he should be leader of the sanctuary and of his people,that he and his descendants should have the dignity of the priesthood for ever. 45.25. A covet was also established with David,the son of Jesse, of the tribe of Judah:the heritage of the king is from son to son only;so the heritage of Aaron is for his descendants.
12. Septuagint, Wisdom of Solomon, 45.24-45.25 (2nd cent. BCE - 1st cent. BCE)

13. Dio Chrysostom, Orations, 35.15 (1st cent. CE - missingth cent. CE)

35.15.  And what is more, the courts are in session every other year in Celaenae, and they bring together an unnumbered throng of people — litigants, jurymen, orators, princes, attendants, slaves, pimps, muleteers, hucksters, harlots, and artisans. Consequently not only can those who have goods to sell obtain the highest prices, but also nothing in the city is out of work, neither the teams nor the houses nor the women.
14. New Testament, 1 Corinthians, 6.12-6.20, 7.21-7.23, 8.1-8.6, 9.20, 10.1-10.22, 11.23-11.25, 12.13 (1st cent. CE - 1st cent. CE)

6.12. All things are lawful for me," but not all thingsare expedient. "All things are lawful for me," but I will not bebrought under the power of anything. 6.13. Foods for the belly, andthe belly for foods," but God will bring to nothing both it and them.But the body is not for sexual immorality, but for the Lord; and theLord for the body. 6.14. Now God raised up the Lord, and will alsoraise us up by his power. 6.15. Don't you know that your bodies aremembers of Christ? Shall I then take the members of Christ, and makethem members of a prostitute? May it never be! 6.16. Or don't you knowthat he who is joined to a prostitute is one body? For, "The two," sayshe, "will become one flesh. 6.17. But he who is joined to the Lord isone spirit. 6.18. Flee sexual immorality! "Every sin that a man doesis outside the body," but he who commits sexual immorality sins againsthis own body. 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 6.20. for you were bought with a price. Therefore glorifyGod in your body and in your spirit, which are God's. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 9.20. To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law; 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.7. Neither be idolaters, as someof them were. As it is written, "The people sat down to eat and drink,and rose up to play. 10.8. Neither let us commit sexual immorality,as some of them committed, and in one day twenty-three thousand fell. 10.9. Neither let us test the Lord, as some of them tested, andperished by the serpents. 10.10. Neither grumble, as some of them alsogrumbled, and perished by the destroyer. 10.11. Now all these thingshappened to them by way of example, and they were written for ouradmonition, on whom the ends of the ages have come. 10.12. Thereforelet him who thinks he stands be careful that he doesn't fall. 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. 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 12.13. 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.
15. New Testament, 2 Corinthians, 5.9-5.10, 5.18, 5.21 (1st cent. CE - 1st cent. CE)

16. New Testament, Acts, 2.38, 2.42, 8.16, 21.18-21.22 (1st cent. CE - 2nd cent. CE)

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. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 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. 21.22. What then? The assembly must certainly meet, for they will hear that you have come.
17. New Testament, Apocalypse, 2.14-2.16, 2.20-2.25 (1st cent. CE - 1st cent. CE)

2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.15. So you also have some who hold to the teaching of the Nicolaitans in the same way. 2.16. Repent therefore, or else I am coming to you quickly, and I will make war against them with the sword of my mouth. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.21. I gave her time to repent, but she refuses to repent of her sexual immorality. 2.22. Behold, I will throw her into a bed, and those who commit adultery with her into great oppression, unless they repent of her works. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 2.25. Nevertheless that which you have, hold firmly until I come.
18. New Testament, James, 1.1, 1.5, 1.9-1.11, 1.25, 2.1-2.26, 3.13-3.17, 4.11-4.12, 5.1-5.6 (1st cent. CE - 1st cent. CE)

1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.9. But let the brother in humble circumstances glory in his high position; 1.10. and the rich, in that he is made humble, because like the flower in the grass, he will pass away. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.2. For if a man with a gold ring, in fine clothing, comes into your assembly, and a poor man in filthy clothing also comes in; 2.3. and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool; 2.4. haven't you shown partiality among yourselves, and become judges with evil thoughts? 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 2.7. Don't they blaspheme the honorable name by which you are called? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 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. 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.14. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. 3.15. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 3.16. For where jealousy and selfish ambition are, there is confusion and every evil deed. 3.17. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another? 5.1. Come now, you rich, weep and howl for your miseries that are coming on you. 5.2. Your riches are corrupted and your garments are moth-eaten. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.4. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 5.6. You have condemned, you have murdered the righteous one. He doesn't resist you.
19. New Testament, Jude, 10-25, 4-9, 1 (1st cent. CE - 1st cent. CE)

20. New Testament, Colossians, 2.12 (1st cent. CE - 1st cent. CE)

2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead.
21. New Testament, Ephesians, 1.4-1.5, 1.22, 2.1-2.10, 2.12, 2.15, 4.1-4.24, 5.1-5.10, 5.14 (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 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.4. But God, being rich in mercy, for his great love with which he loved us 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 2.12. that you were at that time separate from Christ, alienated from the commonwealth of Israel, and strangers from the covets of the promise, having no hope and without God in the world. 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 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 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20. But you did not learn Christ that way; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you.
22. New Testament, Galatians, 2.16, 3.10, 3.26-3.29, 4.4-4.9, 4.24, 4.26-4.31, 5.1, 5.13, 5.16-5.25 (1st cent. CE - 1st cent. CE)

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. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 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. 5.16. 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. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. 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. 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 5.25. If we liveby the Spirit, let's also walk by the Spirit.
23. New Testament, Philippians, 2.1-2.11, 3.20 (1st cent. CE - 1st cent. CE)

2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 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. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ;
24. New Testament, Romans, 1.23, 2.28, 3.8, 3.20, 3.21, 3.22, 3.23, 4.14, 4.15, 4.16, 5, 5.1, 5.2, 5.3, 5.4, 5.5, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 6, 6.1, 6.1-8.13, 6.2, 6.3, 6.4, 6.5, 6.6, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 8, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 8.14, 8.21, 9.4, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 11.27 (1st cent. CE - 1st cent. CE)

1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.
25. New Testament, Titus, 2.13-2.14, 3.3-3.8 (1st cent. CE - 1st cent. CE)

2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 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 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men;
26. New Testament, John, 3.22-3.24, 4.1-4.2 (1st cent. CE - 1st cent. CE)

3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 3.23. John also was baptizing in Enon near Salim, because there was much water there. They came, and were baptized. 3.24. For John was not yet thrown into prison. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John 4.2. (although Jesus himself didn't baptize, but his disciples)
27. New Testament, Mark, 1.4-1.8 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 1.5. All the country of Judea and all those of Jerusalem went out to him. They were baptized by him in the Jordan river, confessing their sins. 1.6. John was clothed with camel's hair and a leather belt around his loins. He ate locusts and wild honey. 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen. 1.8. I baptized you in water, but he will baptize you in the Holy Spirit.
28. New Testament, Matthew, 13.55 (1st cent. CE - 1st cent. CE)

13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas?
29. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE)

30. Anon., Sifra, None (2nd cent. CE - 4th cent. CE)

31. Clement of Alexandria, Miscellanies, 3.5.44, 3.11.76 (2nd cent. CE - 3rd cent. CE)

32. Irenaeus, Refutation of All Heresies, 1.21.5 (2nd cent. CE - 3rd cent. CE)

33. Tertullian, On Baptism, 5 (2nd cent. CE - 3rd cent. CE)

5. Well, but the nations, who are strangers to all understanding of spiritual powers, ascribe to their idols the imbuing of waters with the self-same efficacy. (So they do) but they cheat themselves with waters which are widowed. For washing is the channel through which they are initiated into some sacred rites- of some notorious Isis or Mithras. The gods themselves likewise they honour by washings. Moreover, by carrying water around, and sprinkling it, they everywhere expiate country-seats, houses, temples, and whole cities: at all events, at the Apollinarian and Eleusinian games they are baptized; and they presume that the effect of their doing that is their regeneration and the remission of the penalties due to their perjuries. Among the ancients, again, whoever had defiled himself with murder, was wont to go in quest of purifying waters. Therefore, if the mere nature of water, in that it is the appropriate material for washing away, leads men to flatter themselves with a belief in omens of purification, how much more truly will waters render that service through the authority of God, by whom all their nature has been constituted! If men think that water is endued with a medicinal virtue by religion, what religion is more effectual than that of the living God? Which fact being acknowledged, we recognise here also the zeal of the devil rivalling the things of God, while we find him, too, practising baptism in his subjects. What similarity is there? The unclean cleanses! The ruiner sets free! The damned absolves! He will, forsooth, destroy his own work, by washing away the sins which himself inspires! These (remarks) have been set down by way of testimony against such as reject the faith; if they put no trust in the things of God, the spurious imitations of which, in the case of God's rival, they do trust in. Are there not other cases too, in which, without any sacrament, unclean spirits brood on waters, in spurious imitation of that brooding of the Divine Spirit in the very beginning? Witness all shady founts, and all unfrequented brooks, and the ponds in the baths, and the conduits in private houses, or the cisterns and wells which are said to have the property of spiriting away, through the power, that is, of a hurtful spirit. Men whom waters have drowned or affected with madness or with fear, they call nymph-caught, or lymphatic, or hydro-phobic. Why have we adduced these instances? Lest any think it too hard for belief that a holy angel of God should grant his presence to waters, to temper them to man's salvation; while the evil angel holds frequent profane commerce with the selfsame element to man's ruin. If it seems a novelty for an angel to be present in waters, an example of what was to come to pass has forerun. An angel, by his intervention, was wont to stir the pool at Bethsaida. They who were complaining of ill-health used to watch for him; for whoever had been the first to descend into them, after his washing, ceased to complain. This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual. And thus, when the grace of God advanced to higher degrees among men, John 1:16-17 an accession of efficacy was granted to the waters and to the angel. They who were wont to remedy bodily defects, now heal the spirit; they who used to work temporal salvation now renew eternal; they who did set free but once in the year, now save peoples in a body daily, death being done away through ablution of sins. The guilt being removed, of course the penalty is removed too. Thus man will be restored for God to His likeness, who in days bygone had been conformed to the image of God; (the image is counted (to be) in his form: the likeness in his eternity:) for he receives again that Spirit of God which he had then first received from His afflatus, but had afterward lost through sin.
34. Diogenes Laertius, Lives of The Philosophers, 7.121-7.122 (3rd cent. CE - 3rd cent. CE)

7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same; 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified.
35. Stobaeus, Eclogues, None

36. Strabo, Geography, 12.8.17

12.8.17. Carura forms a boundary between Phrygia and Caria. It is a village; and it has inns, and also fountains of boiling-hot waters, some in the Maeander River and some above its banks. Moreover, it is said that once, when a brothel-keeper had taken lodging in the inns along with a large number of women, an earthquake took place by night, and that he, together with all the women, disappeared from sight. And I might almost say that the whole of the territory in the neighborhood of the Maeander is subject to earthquakes and is undermined with both fire and water as far as the interior; for, beginning at the plains, all these conditions extend through that country to the Charonia, I mean the Charonium at Hierapolis and that at Acharaca in Nysais and that near Magnesia and Myus. In fact, the soil is not only friable and crumbly but is also full of salts and easy to burn out. And perhaps the Maeander is winding for this reason, because the stream often changes its course and, carrying down much silt, adds the silt at different times to different parts of the shore; however, it forcibly thrusts a part of the silt out to the high sea. And, in fact, by its deposits of silt, extending forty stadia, it has made Priene, which in earlier times was on the sea, an inland city.


Subjects of this text:

subject book bibliographic info
abraham Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
angel Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
antinomian Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
antiochien Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 469
apamea (phrygia) Huttner (2013), Early Christianity in the Lycus Valley, 133
apollo lairbenos Huttner (2013), Early Christianity in the Lycus Valley, 133
apuleius Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 252
archon Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
ascent of soul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
ascetic,radical ascetics Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
baptism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61; Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247; deSilva (2022), Ephesians, 221
blood,of christ Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
body,of christ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
care,of god or christ for creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
carura Huttner (2013), Early Christianity in the Lycus Valley, 133
catalog of vices Huttner (2013), Early Christianity in the Lycus Valley, 133
celsus Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
change of bodily conditions,for sign production Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 221, 222, 223
christ,and freedom from demons Wiebe (2021), Fallen Angels in the Theology of St Augustine, 221
christ,body of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
christ-followers,vocation of Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220, 221, 222, 223, 224
christ event,and human vocation Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 223
christianity,early history Esler (2000), The Early Christian World, 144
church,as body of christ Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
church,criticism of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
church,defense of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
clement of alexandria,on sophistry of heretics Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
colossae Huttner (2013), Early Christianity in the Lycus Valley, 133
colossians (epistle) Huttner (2013), Early Christianity in the Lycus Valley, 133
compassion,conversion,significance of deSilva (2022), Ephesians, 128, 221
confessional inscriptions Huttner (2013), Early Christianity in the Lycus Valley, 133
constitutio antoniniana Huttner (2013), Early Christianity in the Lycus Valley, 133
covenant,mosaic Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
covenant Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
create,creation,creator Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
culture,cultural affiliations in galilee Esler (2000), The Early Christian World, 144
cynics Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
david Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
death,and resurrection Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
death,deathbed Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
death,metaphorical use Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 221
death Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
descent,of the soul Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
desires Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
devil Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
dialectic,positive assessment and use of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
dialogue,,faith of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
dio chrysostom Huttner (2013), Early Christianity in the Lycus Valley, 133
dionysus/dionysiac mysteries Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 19
divine-human relationships Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 256
dying and rising (or death and resurrection) Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 11, 19, 239, 248, 256
dying with christ deSilva (2022), Ephesians, 200
earthquakes Huttner (2013), Early Christianity in the Lycus Valley, 133
election/the elect,spiritual Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
ennoia Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
enslavement,language of Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 221
euripides Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 19
evil Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
excerpta ex theodoto Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
exegesis,allegorical Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
exegesis,heresy as erroneous exegesis Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
exegesis,in clement of alexandria Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
exegesis,of paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
exegesis,valentinian Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
exegesis Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
exegetical debates/conversations Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
exemplars of trust,jesus as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
exemplars of trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
exousia Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
faith,unity of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
faith Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
flesh Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
formation of christian ethos deSilva (2022), Ephesians, 128, 200, 221
free/freedom (ἐλεύθερος/ἐλευθερία,liber/libertas),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
freedom,sexual Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
freedom Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
freedom (eleutheria) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
gate,heavenly/paradisiacal Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
gate Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
genuine humanness,role of spirit Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 224
genuine humanness,through christ Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
god,representations of,creator Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
god,representations of,judge Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
gods,paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
grace,as gods beneficence deSilva (2022), Ephesians, 254
grace,response to deSilva (2022), Ephesians, 128, 254
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
gratitude deSilva (2022), Ephesians, 128
greek (language),philosophy/philosophers Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
heterodox christians ixf Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
history Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
history of religions (school) Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 11
holiness deSilva (2022), Ephesians, 221
holy spirit,role for genuine humanness Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 224
honor and dishonor deSilva (2022), Ephesians, 128, 200, 254
households,and addressees of letter to the romans Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
human behaviour,and christ event Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
human beings,as θνητὰ λογικὰ ζῷα Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
human vocation,cosmic horizon of Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 224
idolatry,action Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
impurity,ritual Huttner (2013), Early Christianity in the Lycus Valley, 133
inheritance deSilva (2022), Ephesians, 254
irrationality of torah,rabbinic responses to Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 253
irrationality of torah Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 253
james (brother of jesus),letter of Esler (2000), The Early Christian World, 144
jesus,mithraic Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
jesus,return of deSilva (2022), Ephesians, 254
jesus,soul Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
jewish,law Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
jewish christianity,literary productions Esler (2000), The Early Christian World, 144
jude,letter of Esler (2000), The Early Christian World, 144
judgment deSilva (2022), Ephesians, 254
knowledge,of god Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
lairbenos (sanctuary) Huttner (2013), Early Christianity in the Lycus Valley, 133
law,in letter of james Esler (2000), The Early Christian World, 144
law/law Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
law Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
law of nature/natural law,stoic politics Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
libertinismus Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 469
libertinistische lebensführung Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 469
life Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
liturgy Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
lord jesus christ,judgement by Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
marcion Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
marcosians Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
marriage,rejection of Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
marriage Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
mediator,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
michael,archangel Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
mithras,mithraeum Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
morality/moral standards Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
moses Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247; Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
moses (mosaic) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
motella Huttner (2013), Early Christianity in the Lycus Valley, 133
mysterien Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 469
mysticism/mystical Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 240
nasrallah,laura salah Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 221
new identity Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220, 221, 222, 223, 224
new person deSilva (2022), Ephesians, 200, 221, 254
old person deSilva (2022), Ephesians, 200, 254
old testament,jewish Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
old testament Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
oriental/oriental religions Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 19
parsimony,in historical interpretation Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
passion/passions Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
passions deSilva (2022), Ephesians, 254
password Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
paul,and apocalyptic drama Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 61
paul,and auctoritas Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,and baptism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,and faith of christ Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,and pros¯opopoiia Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60
paul,and slavery Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,and the self Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,anthropology of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
paul,on freedom (ἐλευθερία) from the mosaic law Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
paul,on god Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
paul,on slavery Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
paul,on spirit (πνεῦμα) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
paul,pauline corpus Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
paul,the apostle/st. paul,apostle divine apostle) Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
paul,the apostle/st. paul,interpretation of paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
paul Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108; Huttner (2013), Early Christianity in the Lycus Valley, 133
pauline letters/epistles Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
philosophy/philosophical Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 248
planets Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
platonism Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61
porphyry Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
promise Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204
prostitutes Huttner (2013), Early Christianity in the Lycus Valley, 133
ptolemaeus,ptolemaean valentinian,astronomer Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
purification/purity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 240
purity Huttner (2013), Early Christianity in the Lycus Valley, 133
pythagoreans Huttner (2013), Early Christianity in the Lycus Valley, 133
rationality of torah,in rabbinic sources' Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 253
reichert,angelika Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 223
resurrection Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 239, 248, 256
righteousness deSilva (2022), Ephesians, 128
risk,relation to divine-human trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
rituals Huttner (2013), Early Christianity in the Lycus Valley, 133
romans (letter of paul),reconstruction of historical setting Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
rüpke,jörg Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 223
salvation/soteriology Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
salvation Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 204; deSilva (2022), Ephesians, 254; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
savior,christ Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
seal,ophite Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
seneca generally Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
sethians,sethianism Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
sexual immorality Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 194
sexuality Huttner (2013), Early Christianity in the Lycus Valley, 133
shield of trust,sign,christs death as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
sign production,negative Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 217
slavery Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 60, 61; Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 222, 223; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
slavery (δουλεία),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
social networks,and households Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
social networks,and letter to romans Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 86
socrates Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
sophistry,heresy connected to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
soul,individual Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
spirit,holy,role for genuine humanness Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 224
spirit (πνεῦμα),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 108
stoics Huttner (2013), Early Christianity in the Lycus Valley, 133
strabo Huttner (2013), Early Christianity in the Lycus Valley, 133
sünden Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 469
tertullian Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 11
torah Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 22
train journey,as image of atonement Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
transformation deSilva (2022), Ephesians, 128, 254
unity deSilva (2022), Ephesians, 200
valentinian exegese of paul Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 331
value (axia) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
vocation,levels of,in romans Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220
vocation,of christ-followers,as sign production Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220, 221, 222, 223, 224
water Hellholm et al. (2010), Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity, 12
week Rasimus (2009), Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence, 247
with christ,dying and living Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 173
wolter,michael,on δικαιοσύνη θεοῦ Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 218, 219
wolter,michael Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 220, 221, 222
works,good deSilva (2022), Ephesians, 128
wrath,of god deSilva (2022), Ephesians, 254
wright,n. t. Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 219
yetzer,battle against Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 22
yetzer,terminology Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 22
zeno Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
δικαιοσύνη,levels of vocation Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220
δικαιοσύνη,sign production for Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216, 217, 218, 219, 220, 221, 222, 223, 224
διάβολος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 290
ζῷον λογικόν θνητόν,human beings as Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
σῶμα,and sign production Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 216
τύπος διδαχῆς Dürr (2022), Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition, 221, 222