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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 6.6


τοῦτο γινώσκοντες ὅτι ὁ παλαιὸς ἡμῶν ἄνθρωπος συνεσταυρώθη, ἵνα καταργηθῇ τὸ σῶμα τῆς ἁμαρτίας, τοῦ μηκέτι δουλεύειν ἡμᾶς τῇ ἁμαρτίᾳknowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin.


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

52 results
1. Hebrew Bible, Exodus, 20.12 (9th cent. BCE - 3rd cent. BCE)

20.12. כַּבֵּד אֶת־אָבִיךָ וְאֶת־אִמֶּךָ לְמַעַן יַאֲרִכוּן יָמֶיךָ עַל הָאֲדָמָה אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ׃ 20.12. Honour thy father and thy mother, that thy days may be long upon the land which the LORD thy God giveth thee."
2. Hebrew Bible, Psalms, 36.8-36.10, 106.20 (9th cent. BCE - 3rd cent. BCE)

36.8. מַה־יָּקָר חַסְדְּךָ אֱלֹהִים וּבְנֵי אָדָם בְּצֵל כְּנָפֶיךָ יֶחֱסָיוּן׃ 36.9. יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ וְנַחַל עֲדָנֶיךָ תַשְׁקֵם׃ 36.8. 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." 106.20. Thus they exchanged their glory For the likeness of an ox that eateth grass."
3. Hebrew Bible, Ezekiel, 47.8-47.12 (6th cent. BCE - 5th cent. BCE)

47.8. וַיֹּאמֶר אֵלַי הַמַּיִם הָאֵלֶּה יוֹצְאִים אֶל־הַגְּלִילָה הַקַּדְמוֹנָה וְיָרְדוּ עַל־הָעֲרָבָה וּבָאוּ הַיָּמָּה אֶל־הַיָּמָּה הַמּוּצָאִים ונרפאו [וְנִרְפּוּ] הַמָּיִם׃ 47.9. וְהָיָה כָל־נֶפֶשׁ חַיָּה אֲ‍שֶׁר־יִשְׁרֹץ אֶל כָּל־אֲשֶׁר יָבוֹא שָׁם נַחֲלַיִם יִחְיֶה וְהָיָה הַדָּגָה רַבָּה מְאֹד כִּי בָאוּ שָׁמָּה הַמַּיִם הָאֵלֶּה וְיֵרָפְאוּ וָחָי כֹּל אֲשֶׁר־יָבוֹא שָׁמָּה הַנָּחַל׃ 47.11. בצאתו [בִּצֹּאתָיו] וּגְבָאָיו וְלֹא יֵרָפְאוּ לְמֶלַח נִתָּנוּ׃ 47.12. וְעַל־הַנַּחַל יַעֲלֶה עַל־שְׂפָתוֹ מִזֶּה וּמִזֶּה כָּל־עֵץ־מַאֲכָל לֹא־יִבּוֹל עָלֵהוּ וְלֹא־יִתֹּם פִּרְיוֹ לָחֳדָשָׁיו יְבַכֵּר כִּי מֵימָיו מִן־הַמִּקְדָּשׁ הֵמָּה יוֹצְאִים והיו [וְהָיָה] פִרְיוֹ לְמַאֲכָל וְעָלֵהוּ לִתְרוּפָה׃ 47.8. Then said he unto me: ‘These waters issue forth toward the eastern region, and shall go down into the Arabah; and when they shall enter into the sea, into the sea of the putrid waters, the waters shall be healed." 47.9. And it shall come to pass, that every living creature wherewith it swarmeth, whithersoever the rivers shall come, shall live; and there shall be a very great multitude of fish; for these waters are come thither, that all things be healed and may live whithersoever the river cometh." 47.10. And it shall come to pass, that fishers shall stand by it from En-gedi even unto En-eglaim; there shall be a place for the spreading of nets; their fish shall be after their kinds, as the fish of the Great Sea, exceeding many." 47.11. But the miry places thereof, and the marshes thereof, shall not be healed; they shall be given for salt." 47.12. And by the river upon the bank thereof, on this side and on that side, shall grow every tree for food, whose leaf shall not wither, neither shall the fruit thereof fail; it shall bring forth new fruit every month, because the waters thereof issue out of the sanctuary; and the fruit thereof shall be for food, and the leaf thereof for healing.’ ."
4. 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.
5. Anon., Didache, 14 (1st cent. CE - 2nd cent. CE)

14. But every Lord's day gather yourselves together, and break bread, and give thanksgiving after having confessed your transgressions, that your sacrifice may be pure. But let no one that is at variance with his fellow come together with you, until they be reconciled, that your sacrifice may not be profaned. For this is that which was spoken by the Lord: In every place and time offer to me a pure sacrifice; for I am a great King, says the Lord, and my name is wonderful among the nations.
6. Clement of Rome, 1 Clement, 36 (1st cent. CE - 1st cent. CE)

36. This is the way, beloved, in which we find our Saviour, even Jesus Christ, the High Priest of all our offerings, the defender and helper of our infirmity. By Him we look up to the heights of heaven. By Him we behold, as in a glass, His immaculate and most excellent visage. By Him are the eyes of our hearts opened. By Him our foolish and darkened understanding blossoms up anew towards His marvellous light. By Him the Lord has willed that we should taste of immortal knowledge, who, being the brightness of His majesty, is by so much greater than the angels, as He has by inheritance obtained a more excellent name than they. Hebrews 1:3-4 For it is thus written, Who makes His angels spirits, and His ministers a flame of fire. But concerning His Son the Lord spoke thus: You are my Son, today have I begotten You. Ask of me, and I will give You the heathen for Your inheritance, and the uttermost parts of the earth for Your possession. And again He says to Him, Sit at my right hand, until I make Your enemies Your footstool. But who are His enemies? All the wicked, and those who set themselves to oppose the will of God.
7. Epictetus, Discourses, 2.8.2, 2.22.19-2.22.20 (1st cent. CE - 2nd cent. CE)

8. Ignatius, To The Romans, 4.2 (1st cent. CE - 2nd cent. CE)

4.2. Rather entice the wild beasts, that they may become my sepulchre and may leave no part of my body behind, so that I may not, when I am fallen asleep, be burdensome to any one. Then shall I be truly a disciple of Jesus Christ, when the world shall not so much as see my body. Supplicate the Lord for me, that through these instruments I may be found a sacrifice to God.
9. Josephus Flavius, Jewish Antiquities, 18 (1st cent. CE - 1st cent. CE)

10. Josephus Flavius, Jewish War, 3.372, 7.340-7.350 (1st cent. CE - 1st cent. CE)

3.372. The bodies of all men are indeed mortal, and are created out of corruptible matter; but the soul is ever immortal, and is a portion of the divinity that inhabits our bodies. Besides, if anyone destroys or abuses a depositum he hath received from a mere man, he is esteemed a wicked and perfidious person; but then if anyone cast out of his body this Divine depositum, can we imagine that he who is thereby affronted does not know of it. 7.341. So he made a lamentable groan, and fixing his eyes intently on those that wept, he spake thus:—“Truly, I was greatly mistaken when I thought to be assisting to brave men who struggled hard for their liberty, and to such as were resolved either to live with honor, or else to die; 7.342. but I find that you are such people as are no better than others, either in virtue or in courage, and are afraid of dying, though you be delivered thereby from the greatest miseries, while you ought to make no delay in this matter, nor to await anyone to give you good advice; 7.343. for the laws of our country, and of God himself, have from ancient times, and as soon as ever we could use our reason, continually taught us, and our forefathers have corroborated the same doctrine by their actions, and by their bravery of mind, that it is life that is a calamity to men, and not death; 7.344. for this last affords our souls their liberty, and sends them by a removal into their own place of purity, where they are to be insensible of all sorts of misery; for while souls are tied down to a mortal body, they are partakers of its miseries; and really, to speak the truth, they are themselves dead; for the union of what is divine to what is mortal is disagreeable. 7.345. It is true, the power of the soul is great, even when it is imprisoned in a mortal body; for by moving it after a way that is invisible, it makes the body a sensible instrument, and causes it to advance further in its actions than mortal nature could otherwise do. 7.346. However, when it is freed from that weight which draws it down to the earth and is connected with it, it obtains its own proper place, and does then become a partaker of that blessed power, and those abilities, which are then every way incapable of being hindered in their operations. It continues invisible, indeed, to the eyes of men, as does God himself; 7.347. for certainly it is not itself seen while it is in the body; for it is there after an invisible manner, and when it is freed from it, it is still not seen. It is this soul which hath one nature, and that an incorruptible one also; but yet it is the cause of the change that is made in the body; 7.348. for whatsoever it be which the soul touches, that lives and flourishes; and from whatsoever it is removed, that withers away and dies; such a degree is there in it of immortality. 7.349. Let me produce the state of sleep as a most evident demonstration of the truth of what I say; wherein souls, when the body does not distract them, have the sweetest rest depending on themselves, and conversing with God, by their alliance to him; they then go everywhere, and foretell many futurities beforehand.
11. Mishnah, Yoma, 8.8 (1st cent. CE - 3rd cent. CE)

8.8. The sin-offering and the certain guilt-offering effect atonement. Death and Yom HaKippurim effect atonement together with repentance. Repentance effects atonement for light transgressions: [the transgression of] positive commandments and negative commandments. And for severer transgressions [repentance] suspends [the divine punishment], until Yom HaKippurim arrives and effects atonement."
12. New Testament, 1 Peter, 2.10, 3.16, 4.12-4.13 (1st cent. CE - 1st cent. CE)

2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 3.16. having a good conscience; that, while you are spoken against as evildoers, they may be put to shame who revile your good manner of life in Christ. 4.12. Beloved, don't be astonished at the fiery trial which has come upon you, to test you, as though a strange thing happened to you. 4.13. But because you are partakers of Christ's sufferings, rejoice; that at the revelation of his glory also you may rejoice with exceeding joy.
13. New Testament, 1 Corinthians, 1.2, 1.12-1.17, 1.19-1.23, 1.26, 2.1, 2.4, 2.11, 3.16-3.17, 5.5, 6.12-6.20, 7.21-7.23, 8.1-8.6, 9.1, 10.1-10.22, 11.23-11.32, 12.12-12.28, 14.6, 15.1, 15.4, 15.8, 15.11-15.12, 15.29, 15.35-15.54, 15.57 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing. 1.20. Where is the wise? Where is the scribe? Where is the lawyerof this world? Hasn't God made foolish the wisdom of this world? 1.21. For seeing that in the wisdom of God, the world through its wisdomdidn't know God, it was God's good pleasure through the foolishness ofthe preaching to save those who believe. 1.22. For Jews ask for signs,Greeks seek after wisdom 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 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. 2.4. My speech and my preaching were not in persuasivewords of human wisdom, but in demonstration of the Spirit and of power 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 3.16. Don't you know that you are a temple of God, and that God'sSpirit lives in you? 3.17. If anyone destroys the temple of God, Godwill destroy him; for God's temple is holy, which you are. 5.5. are to deliver such a one to Satan for thedestruction of the flesh, that the spirit may be saved in the day ofthe Lord Jesus. 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. 9.1. Am I not free? Am I not an apostle? Haven't I seen JesusChrist, our Lord? Aren't you my work in the Lord? 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. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 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. 12.14. For the body is not one member, but many. 12.15. If the foot would say, "Because I'm not the hand, I'm not part of thebody," it is not therefore not part of the body. 12.16. If the earwould say, "Because I'm not the eye, I'm not part of the body," it'snot therefore not part of the body. 12.17. If the whole body were aneye, where would the hearing be? If the whole were hearing, where wouldthe smelling be? 12.18. But now God has set the members, each one ofthem, in the body, just as he desired. 12.19. If they were all onemember, where would the body be? 12.20. But now they are many members,but one body. 12.21. The eye can't tell the hand, "I have no need foryou," or again the head to the feet, "I have no need for you. 12.22. No, much rather, those members of the body which seem to be weaker arenecessary. 12.23. Those parts of the body which we think to be lesshonorable, on those we bestow more abundant honor; and ourunpresentable parts have more abundant propriety; 12.24. whereas ourpresentable parts have no such need. But God composed the bodytogether, giving more abundant honor to the inferior part 12.25. thatthere should be no division in the body, but that the members shouldhave the same care for one another. 12.26. When one member suffers,all the members suffer with it. Or when one member is honored, all themembers rejoice with it. 12.27. Now you are the body of Christ, and members individually. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 14.6. But now, brothers, if I come to you speaking with otherlanguages, what would I profit you, unless I speak to you either by wayof revelation, or of knowledge, or of prophesying, or of teaching? 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.8. and last of all, as to the child born at the wrongtime, he appeared to me also. 15.11. Whether then it is I or they, so we preach, and so youbelieved. 15.12. Now if Christ is preached, that he has been raised from thedead, how do some among you say that there is no resurrection of thedead? 15.29. Or else what will they do whoare baptized for the dead? If the dead aren't raised at all, why thenare they baptized for the dead? 15.35. But someone will say, "Howare the dead raised?" and, "With what kind of body do they come? 15.36. You foolish one, that which you yourself sow is not made aliveunless it dies. 15.37. That which you sow, you don't sow the body thatwill be, but a bare grain, maybe of wheat, or of some other kind. 15.38. But God gives it a body even as it pleased him, and to eachseed a body of its own. 15.39. All flesh is not the same flesh, butthere is one flesh of men, another flesh of animals, another of fish,and another of birds. 15.40. There are also celestial bodies, andterrestrial bodies; but the glory of the celestial differs from that ofthe terrestrial. 15.41. There is one glory of the sun, another gloryof the moon, and another glory of the stars; for one star differs fromanother star in glory. 15.42. So also is the resurrection of the dead.It is sown in corruption; it is raised in incorruption. 15.43. It issown in dishonor; it is raised in glory. It is sown in weakness; it israised in power. 15.44. It is sown a natural body; it is raised aspiritual body. There is a natural body and there is also a spiritualbody. 15.45. So also it is written, "The first man, Adam, became a livingsoul." The last Adam became a life-giving spirit. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 15.47. The first man is of the earth, made ofdust. The second man is the Lord from heaven. 15.48. As is the onemade of dust, such are those who are also made of dust; and as is theheavenly, such are they also that are heavenly. 15.49. As we haveborne the image of those made of dust, let's also bear the image of theheavenly. 15.50. Now I say this, brothers, that flesh and blood can'tinherit the Kingdom of God; neither does corruption inheritincorruption. 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed 15.52. in a moment, in the twinkling of an eye,at the last trumpet. For the trumpet will sound, and the dead will beraised incorruptible, and we will be changed. 15.53. For thiscorruptible must put on incorruption, and this mortal must put onimmortality. 15.54. But when this corruptible will have put onincorruption, and this mortal will have put on immortality, then whatis written will happen: "Death is swallowed up in victory. 15.57. But thanks be to God, who gives us the victory through our LordJesus Christ.
14. New Testament, 1 Thessalonians, 1.1, 4.13-4.18, 5.9-5.10, 5.13 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 4.18. Therefore comfort one another with these words. 5.9. For God didn't appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ 5.10. who died for us, that, whether we wake or sleep, we should live together with him. 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves.
15. New Testament, 1 Timothy, 3.16 (1st cent. CE - 1st cent. CE)

3.16. Without controversy, the mystery of godliness is great: God was revealed in the flesh, Justified in the spirit, Seen by angels, Preached among the nations, Believed on in the world, And received up in glory.
16. New Testament, 2 Corinthians, None (1st cent. CE - 1st cent. CE)

17. New Testament, 2 Timothy, 1.8, 2.3, 2.11 (1st cent. CE - 1st cent. CE)

1.8. Therefore don't be ashamed of the testimony of our Lord, nor of me his prisoner; but endure hardship for the gospel according to the power of God 2.3. You therefore must endure hardship, as a good soldier of Christ Jesus. 2.11. This saying is faithful: For if we died with him, We will also live with him.
18. New Testament, Acts, 2.38-2.42, 3.6, 8.16, 18.26 (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. 2.39. For to you is the promise, and to your children, and to all who are far off, even as many as the Lord our God will call to himself. 2.40. With many other words he testified, and exhorted them, saying, "Save yourselves from this crooked generation! 2.41. Then those who gladly received his word were baptized. There were added that day about three thousand souls. 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 3.6. But Peter said, "Silver and gold have I none, but what I have, that I give you. In the name of Jesus Christ of Nazareth, rise and walk! 8.16. for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately.
19. 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.
20. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE)

21. New Testament, Colossians, 1.5, 1.22, 1.28, 2.11-2.13, 3.1-3.2, 3.8-3.10 (1st cent. CE - 1st cent. CE)

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 1.22. yet now he has reconciled in the body of his flesh through death, to present you holy and without blemish and blameless before him 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 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. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 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. 3.8. but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth. 3.9. Don't lie to one another, seeing that you have put off the old man with his doings 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator
22. New Testament, Ephesians, 1.3-1.14, 1.19-1.22, 2.1-2.10, 2.13-2.16, 3.6, 3.19-3.20, 4.1-4.24, 5.1-5.14, 5.25, 6.1, 6.4 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 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 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 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. 2.13. But now in Christ Jesus you who once were far off are made near in the blood of Christ. 2.14. For he is our peace, who made both one, and broke down the middle wall of partition 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; 2.16. and might reconcile them both in one body to God through the cross, having killed the hostility thereby. 3.6. that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 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. 5.11. Have no fellowship with the unfruitful works of darkness, but rather even reprove them. 5.12. For the things which are done by them in secret, it is a shame even to speak of. 5.13. But all things, when they are reproved, are revealed by the light, for everything that is revealed is light. 5.14. Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 6.1. Children, obey your parents in the Lord, for this is right. 6.4. You fathers, don't provoke your children to wrath, but nurture them in the discipline and instruction of the Lord.
23. New Testament, Galatians, 1.1, 1.4, 1.10, 1.12, 2.2, 2.16-2.17, 2.19-2.21, 3.6-3.14, 3.21, 3.23, 3.26-3.29, 4.1-4.9, 4.26-4.31, 5.1, 5.13, 5.16-5.25, 6.7, 6.14 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.4. who gave himself for our sins, that he might deliver us out of this present evil age, according to the will of our God and Father -- 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.19. For I, through the law, died to the law,that I might live to God. 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 3.6. Even as Abraham "believed God, and it wascounted to him for righteousness. 3.7. Know therefore that those whoare of faith, the same are sons of Abraham. 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.9. So then, those who are of faith are blessed with thefaithful Abraham. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.11. Now that no man is justified by the law before God isevident, for, "The righteous will live by faith. 3.12. The law is notof faith, but, "The man who does them will live by them. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 3.21. Is the law thenagainst the promises of God? Certainly not! For if there had been a lawgiven which could make alive, most assuredly righteousness would havebeen of the law. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 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. 4.1. But I say that so long as the heir is a child, he is nodifferent from a bondservant, though he is lord of all; 4.2. but isunder guardians and stewards until the day appointed by the father. 4.3. So we also, when we were children, were held in bondage under theelements of the world. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.5. thathe might redeem those who were under the law, that we might receive theadoption of sons. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.7. Soyou are no longer a bondservant, but a son; and if a son, then an heirof God through Christ. 4.8. 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? 4.26. 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. 6.7. Don't be deceived. God is notmocked, for whatever a man sows, that will he also reap. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world.
24. New Testament, Hebrews, 4.15, 9.11-9.15 (1st cent. CE - 1st cent. CE)

4.15. For we don't have a high priest who can't be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin. 9.11. But Christ having come as a high priest of the coming good things, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation 9.12. nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the Holy Place, having obtained eternal redemption. 9.13. For if the blood of goats and bulls, and the ashes of a heifer sprinkling those who have been defiled, sanctify to the cleanness of the flesh: 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 9.15. For this reason he is the mediator of a new covet, since a death has occurred for the redemption of the transgressions that were under the first covet, that those who have been called may receive the promise of the eternal inheritance.
25. New Testament, Philippians, 1.1, 1.21, 1.23, 1.28, 2.1-2.11, 2.13, 3.2-3.4, 3.6, 3.8, 3.10-3.12, 3.21 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.21. For to me to live is Christ, and to die is gain. 1.23. But I am in a dilemma between the two, having the desire to depart and be with Christ, which is far better. 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 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. 2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.4. though I myself might have confidence even in the flesh. If any other man thinks that he has confidence in the flesh, I yet more: 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 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 3.10. 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. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself.
26. New Testament, Romans, 1, 1.1, 1.3, 1.7, 1.23, 1.24, 2, 2.7, 2.17, 2.18, 2.19, 2.20, 2.21, 2.22, 2.23, 2.24, 2.25, 2.26, 2.27, 2.28, 2.29, 3, 3.8, 3.18, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 3.27, 3.28, 4.1, 4.15, 5, 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, 6.7, 6.8, 6.9, 6.10, 6.11, 6.12, 6.13, 6.14, 6.15, 6.16, 6.17, 6.18, 6.19, 6.20, 6.21, 6.22, 6.23, 7, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.11, 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, 8.1, 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, 8.15, 8.16, 8.17, 8.18, 8.19, 8.20, 8.21, 8.22, 8.23, 8.24, 8.25, 8.26, 8.27, 8.28, 8.29, 8.30, 8.34, 8.39, 9, 10, 10.9, 11, 11.5, 11.17, 11.18, 11.19, 11.20, 11.21, 11.22, 11.23, 11.24, 11.26, 12.1, 12.2, 12.5, 13.14, 14.7, 14.8, 14.9 (1st cent. CE - 1st cent. CE)

27. 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;
28. New Testament, John, 1.9, 1.16, 1.29, 2.21, 3.3, 3.6, 3.22-3.24, 4.1-4.2, 4.13, 4.20-4.24, 6.51, 6.69, 7.38, 12.24, 14.2 (1st cent. CE - 1st cent. CE)

1.9. The true light that enlightens everyone was coming into the world. 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! 2.21. But he spoke of the temple of his body. 3.3. Jesus answered him, "Most assuredly, I tell you, unless one is born anew, he can't see the Kingdom of God. 3.6. That which is born of the flesh is flesh. That which is born of the Spirit is spirit. 3.22. 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) 4.13. Jesus answered her, "Everyone who drinks of this water will thirst again 4.20. Our fathers worshiped in this mountain, and you Jews say that in Jerusalem is the place where people ought to worship. 4.21. Jesus said to her, "Woman, believe me, the hour comes, when neither in this mountain, nor in Jerusalem, will you worship the Father. 4.22. You worship that which you don't know. We worship that which we know; for salvation is from the Jews. 4.23. But the hour comes, and now is, when the true worshippers will worship the Father in spirit and truth, for the Father seeks such to be his worshippers. 4.24. God is spirit, and those who worship him must worship in spirit and truth. 6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.69. We have come to believe and know that you are the Christ, the Son of the living God. 7.38. He who believes in me, as the Scripture has said, from within him will flow rivers of living water. 12.24. Most assuredly I tell you, unless a grain of wheat falls into the earth and dies, it remains by itself alone. But if it dies, it bears much fruit. 14.2. In my Father's house are many mansions. If it weren't so, I would have told you. I am going to prepare a place for you.
29. New Testament, Luke, 20.37-20.38, 22.2 (1st cent. CE - 1st cent. CE)

20.37. But that the dead are raised, even Moses showed at the bush, when he called the Lord 'The God of Abraham, the God of Isaac, and the God of Jacob.' 20.38. Now he is not the God of the dead, but of the living, for all are alive to him. 22.2. The chief priests and the scribes sought how they might put him to death, for they feared the people.
30. 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.
31. New Testament, Matthew, 27.52, 28.19-28.20 (1st cent. CE - 1st cent. CE)

27.52. The tombs were opened, and many bodies of the saints who had fallen asleep were raised; 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
32. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE)

33. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

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

35. Clement of Alexandria, Excerpts From Theodotus, 80.1-80.2 (2nd cent. CE - 3rd cent. CE)

68. For as long as we were children of the female only, as if of a base intercourse, incomplete and infants and senseless and weak and without form, brought forth like abortions, we were children of the woman, but when we have received form from the Saviour, we have become children of a husband and a bride chamber.
36. Hermas, Mandates, 4.3 (2nd cent. CE - 2nd cent. CE)

37. Hermas, Similitudes, 9.16.3-9.16.4 (2nd cent. CE - 2nd cent. CE)

38. Irenaeus, Refutation of All Heresies, 1.21.4-1.21.5, 1.23, 4.17-4.18 (2nd cent. CE - 3rd cent. CE)

1.23. But Hesiod the poet asserts himself also that he thus heard from the Muses concerning nature, and that the Muses are the daughters of Jupiter. For when for nine nights and days together, Jupiter, through excess of passion, had uninterruptedly lain with Mnemosyne, that Mnemosyne conceived in one womb those nine Muses, becoming pregt with one during each night. Having then summoned the nine Muses from Pieria, that is, Olympus, he exhorted them to undergo instruction:- How first both gods and earth were made, And rivers, and boundless deep, and ocean's surge, And glittering stars, and spacious heaven above; How they grasped the crown and shared the glory, And how at first they held the many-valed Olympus. These (truths), you Muses, tell me of, says he, From first, and next which of them first arose. Chaos, no doubt, the very first, arose; but next Wide-stretching Earth, ever the throne secure of all Immortals, who hold the peaks of white Olympus; And breezy Tartarus in wide earth's recess; And Love, who is most beauteous of the gods immortal, Chasing care away from all the gods and men, Quells in breasts the mind and counsel sage. But Erebus from Chaos and gloomy Night arose; And, in turn, from Night both Air and Day were born; But primal Earth, equal to self in truth begot The stormy sky to veil it round on every side, Ever to be for happy gods a throne secure. And forth she brought the towering hills, the pleasant haunts of nymphs who dwell throughout the woody heights. And also barren Sea begot the surge-tossed Flood, apart from luscious Love; but next Embracing Heaven, she Ocean bred with eddies deep, And Caeus, and Crius, and Hyperian, and Iapetus, And Thia, and Rhea, and Themis, and Mnemosyne, And gold-crowned Phoebe, and comely Tethys. But after these was born last fittest for bearing arms" (for service, as we say).}-- the wiley Cronus, Fiercest of sons; but he abhorred his blooming sire, And in turn the Cyclops bred, who owned a savage breast. And all the rest of the giants from Cronus, Hesiod enumerates, and somewhere afterwards that Jupiter was born of Rhea. All these, then, made the foregoing statements in their doctrine regarding both the nature and generation of the universe. But all, sinking below what is divine, busied themselves concerning the substance of existing things, being astonished at the magnitude of creation, and supposing that it constituted the Deity, each speculator selecting in preference a different portion of the world; failing, however, to discern the God and maker of these. The opinions, therefore, of those who have attempted to frame systems of philosophy among the Greeks, I consider that we have sufficiently explained; and from these the heretics, taking occasion, have endeavoured to establish the tenets that will be after a short time declared. It seems, however, expedient, that first explaining the mystical rites and whatever imaginary doctrines some have laboriously framed concerning the stars, or magnitudes, to declare these; for heretics likewise, taking occasion from them, are considered by the multitude to utter prodigies. Next in order we shall elucidate the feeble opinions advanced by these. Books 2 and 3 are wanting. 4.17. Those who are born in Gemini will be of the following description: red countece, size not very large, evenly proportioned limbs, black eyes as if anointed with oil, cheeks turned down, and large mouth, contracted eyebrows; they conquer all things, they retain whatever possessions they acquire, they are extremely rich, penurious, niggardly of what is peculiarly their own, profuse in the pleasures of women, equitable, musical, liars. And the same by nature are learned, reflective, inquisitive, arriving at their own decisions, concupiscent, sparing of what belongs to themselves, liberal, quiet, prudent, crafty, they form many designs, calculators, accusers, importunate, not prosperous, they are beloved by the fair sex, merchants; as regards friendship, not to any considerable extent useful. 4.18. Those born in Cancer are of the following description: size not large, hair like a dog, of a reddish color, small mouth, round head, pointed forehead, grey eyes, sufficiently beautiful, limbs somewhat varying. The same by nature are wicked, crafty, proficients in plans, insatiable, stingy, ungracious, illiberal, useless, forgetful; they neither restore what is another's, nor do they ask back what is their own; as regards friendship, useful.
39. Justin, First Apology, 66.3 (2nd cent. CE - 2nd cent. CE)

40. Justin, Dialogue With Trypho, 13, 41, 111 (2nd cent. CE - 2nd cent. CE)

111. The two advents were signified by the two goats. Other figures of the first advent, in which the Gentiles are freed by the blood of Christ Justin: And that it was declared by symbol, even in the time of Moses, that there would be two advents of this Christ, as I have mentioned previously, [is manifest] from the symbol of the goats presented for sacrifice during the fast. And again, by what Moses and Joshua did, the same thing was symbolically announced and told beforehand. For the one of them, stretching out his hands, remained till evening on the hill, his hands being supported; and this reveals a type of no other thing than of the cross: and the other, whose name was altered to Jesus (Joshua), led the fight, and Israel conquered. Now this took place in the case of both those holy men and prophets of God, that you may perceive how one of them could not bear up both the mysteries: I mean, the type of the cross and the type of the name. For this is, was, and shall be the strength of Him alone, whose name every power dreads, being very much tormented because they shall be destroyed by Him. Therefore our suffering and crucified Christ was not cursed by the law, but made it manifest that He alone would save those who do not depart from His faith. And the blood of the passover, sprinkled on each man's door-posts and lintel, delivered those who were saved in Egypt, when the first-born of the Egyptians were destroyed. For the passover was Christ, who was afterwards sacrificed, as also Isaiah said, 'He was led as a sheep to the slaughter.' Isaiah 53:7 And it is written, that on the day of the passover you seized Him, and that also during the passover you crucified Him. And as the blood of the passover saved those who were in Egypt, so also the blood of Christ will deliver from death those who have believed. Would God, then, have been deceived if this sign had not been above the doors? I do not say that; but I affirm that He announced beforehand the future salvation for the human race through the blood of Christ. For the sign of the scarlet thread, which the spies, sent to Jericho by Joshua, son of Nave (Nun), gave to Rahab the harlot, telling her to bind it to the window through which she let them down to escape from their enemies, also manifested the symbol of the blood of Christ, by which those who were at one time harlots and unrighteous persons out of all nations are saved, receiving remission of sins, and continuing no longer in sin.
41. Tertullian, Against Marcion, 5.14 (2nd cent. CE - 3rd cent. CE)

5.14. If the Father sent His Son in the likeness of sinful flesh, Romans 8:3 it must not therefore be said that the flesh which He seemed to have was but a phantom. For he in a previous verse ascribed sin to the flesh, and made it out to be the law of sin dwelling in his members, and warring against the law of the mind. On this account, therefore, (does he mean to say that) the Son was sent in the likeness of sinful flesh, that He might redeem this sinful flesh by a like substance, even a fleshly one, which bare a resemblance to sinful flesh, although it was itself free from sin. Now this will be the very perfection of divine power to effect the salvation (of man) in a nature like his own. For it would be no great matter if the Spirit of God remedied the flesh; but when a flesh, which is the very copy of the sinning substance - itself flesh also - only without sin, (effects the remedy, then doubtless it is a great thing). The likeness, therefore, will have reference to the quality of the sinfulness, and not to any falsity of the substance. Because he would not have added the attribute sinful, if he meant the likeness to be so predicated of the substance as to deny the verity thereof; in that case he would only have used the word flesh, and omitted the sinful. But inasmuch as he has put the two together, and said sinful flesh, (or flesh of sin,) he has both affirmed the substance, that is, the flesh and referred the likeness to the fault of the substance, that is, to its sin. But even suppose that the likeness was predicated of the substance, the truth of the said substance will not be thereby denied. Why then call the true substance like? Because it is indeed true, only not of a seed of like condition with our own; but true still, as being of a nature not really unlike ours. And again, in contrary things there is no likeness. Thus the likeness of flesh would not be called spirit, because flesh is not susceptible of any likeness to spirit; but it would be called phantom, if it seemed to be that which it really was not. It is, however, called likeness, since it is what it seems to be. Now it is (what it seems to be), because it is on a par with the other thing (with which it is compared). But a phantom, which is merely such and nothing else, is not a likeness. The apostle, however, himself here comes to our aid; for, while explaining in what sense he would not have us live in the flesh, although in the flesh - even by not living in the works of the flesh - he shows that when he wrote the words, Flesh and blood cannot inherit the kingdom of God, 1 Corinthians 15:50 it was not with the view of condemning the substance (of the flesh), but the works thereof; and because it is possible for these not to be committed by us while we are still in the flesh, they will therefore be properly chargeable, not on the substance of the flesh, but on its conduct. Likewise, if the body indeed is dead because of sin (from which statement we see that not the death of the soul is meant, but that of the body), but the spirit is life because of righteousness, Romans 8:10 it follows that this life accrues to that which incurred death because of sin, that is, as we have just seen, the body. Now the body is only restored to him who had lost it; so that the resurrection of the dead implies the resurrection of their bodies. He accordingly subjoins: He that raised up Christ from the dead, shall also quicken your mortal bodies. Romans 8:11 In these words he both affirmed the resurrection of the flesh (without which nothing can rightly be called body, nor can anything be properly regarded as mortal), and proved the bodily substance of Christ; inasmuch as our own mortal bodies will be quickened in precisely the same way as He was raised; and that was in no other way than in the body. I have here a very wide gulf of expunged Scripture to leap across; however, I alight on the place where the apostle bears record of Israel that they have a zeal of God - their own God, of course - but not according to knowledge. For, says he, being ignorant of (the righteousness of) God, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God; for Christ is the end of the law for righteousness to every one that believes. Romans 10:2-4 Hereupon we shall be confronted with an argument of the heretic, that the Jews were ignorant of the superior God, since, in opposition to him, they set up their own righteousness - that is, the righteousness of their law - not receiving Christ, the end (or finisher) of the law. But how then is it that he bears testimony to their zeal for their own God, if it is not in respect of the same God that he upbraids them for their ignorance? They were affected indeed with zeal for God, but it was not an intelligent zeal: they were, in fact, ignorant of Him, because they were ignorant of His dispensations by Christ, who was to bring about the consummation of the law; and in this way did they maintain their own righteousness in opposition to Him. But so does the Creator Himself testify to their ignorance concerning Him: Israel has not known me; my people have not understood me; Isaiah 1:3 and as to their preferring the establishment of their own righteousness, (the Creator again describes them as) teaching for doctrines the commandments of men; moreover, as having gathered themselves together against the Lord and against His Christ - from ignorance of Him, of course. Now nothing can be expounded of another god which is applicable to the Creator; otherwise the apostle would not have been just in reproaching the Jews with ignorance in respect of a god of whom they knew nothing. For where had been their sin, if they only maintained the righteousness of their own God against one of whom they were ignorant? But he exclaims: O the depth of the riches and the wisdom of God; how unsearchable also are His ways! Romans 11:33 Whence this outburst of feeling? Surely from the recollection of the Scriptures, which he had been previously turning over, as well as from his contemplation of the mysteries which he had been setting forth above, in relation to the faith of Christ coming from the law. If Marcion had an object in his erasures, why does his apostle utter such an exclamation, because his god has no riches for him to contemplate? So poor and indigent was he, that he created nothing, predicted nothing - in short, possessed nothing; for it was into the world of another God that he descended. The truth is, the Creator's resources and riches, which once had been hidden, were now disclosed. For so had He promised: I will give to them treasures which have been hidden, and which men have not seen will I open to them. Isaiah 45:3 Hence, then, came the exclamation, O the depth of the riches and the wisdom of God! For His treasures were now opening out. This is the purport of what Isaiah said, and of (the apostle's own) subsequent quotation of the self-same passage, of the prophet: Who has known the mind of the Lord? Or who has been His counsellor? Who has first given to Him, and it shall be recompensed to him again? Now, (Marcion,) since you have expunged so much from the Scriptures, why did you retain these words, as if they too were not the Creator's words? But come now, let us see without mistake the precepts of your new god: Abhor that which is evil, and cleave to that which is good. Romans 12:9 Well, is the precept different in the Creator's teaching? Take away the evil from you, depart from it, and be doing good. Then again: Be kindly affectioned one to another with brotherly love. Romans 12:10 Now is not this of the same import as: You shall love your neighbour as your self? Leviticus 19:18 (Again, your apostle says:) Rejoicing in hope; Romans 12:12 that is, of God. So says the Creator's Psalmist: It is better to hope in the Lord, than to hope even in princes. Patient in tribulation. Romans 12:12 You have (this in) the Psalm: The Lord hear you in the day of tribulation. Bless, and curse not, Romans 12:12 (says your apostle.) But what better teacher of this will you find than Him who created all things, and blessed them? Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Romans 12:16 For against such a disposition Isaiah pronounces a woe. Isaiah 5:21 Recompense to no man evil for evil. Romans 12:17 (Like unto which is the Creator's precept:) You shall not remember your brother's evil against you. Leviticus 19:17-18 (Again:) Avenge not yourselves; Romans 12:19 for it is written, Vengeance is mine, I will repay, says the Lord. Live peaceably with all men. Romans 12:18 The retaliation of the law, therefore, permitted not retribution for an injury; it rather repressed any attempt thereat by the fear of a recompense. Very properly, then, did he sum up the entire teaching of the Creator in this precept of His: You shall love your neighbour as yourself. Romans 13:9 Now, if this is the recapitulation of the law from the very law itself, I am at a loss to know who is the God of the law. I fear He must be Marcion's god (after all). If also the gospel of Christ is fulfilled in this same precept, but not the Creator's Christ, what is the use of our contending any longer whether Christ did or did not say, I am not come to destroy the law, but to fulfil it? Matthew 5:17 In vain has (our man of) Pontus laboured to deny this statement. If the gospel has not fulfilled the law, then all I can say is, the law has fulfilled the gospel. But it is well that in a later verse he threatens us with the judgment-seat of Christ,- the Judge, of course, and the Avenger, and therefore the Creator's (Christ). This Creator, too, however much he may preach up another god, he certainly sets forth for us as a Being to be served, if he holds Him thus up as an object to be feared.
42. Tertullian, On The Soul, 50 (2nd cent. CE - 3rd cent. CE)

43. 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.
44. Tertullian, On The Resurrection of The Flesh, 47.11-47.12 (2nd cent. CE - 3rd cent. CE)

45. Babylonian Talmud, Avodah Zarah, None (3rd cent. CE - 6th cent. CE)

17a. והנאך ועליו נתפסת אמר לו עקיבא הזכרתני פעם אחת הייתי מהלך בשוק העליון של ציפורי ומצאתי אחד ומתלמידי ישו הנוצרי ויעקב איש כפר סכניא שמו אמר לי כתוב בתורתכם (דברים כג, יט) לא תביא אתנן זונה [וגו'] מהו לעשות הימנו בהכ"ס לכ"ג ולא אמרתי לו כלום,אמר לי כך לימדני ישו הנוצרי (מיכה א, ז) כי מאתנן זונה קבצה ועד אתנן זונה ישובו ממקום הטנופת באו למקום הטנופת ילכו,והנאני הדבר על ידי זה נתפסתי למינות ועברתי על מה שכתוב בתורה (משלי ה, ח) הרחק מעליה דרכך זו מינות ואל תקרב אל פתח ביתה זו הרשות ואיכא דאמרי הרחק מעליה דרכך זו מינות והרשות ואל תקרב אל פתח ביתה זו זונה וכמה אמר רב חסדא ארבע אמות,ורבנן [האי] מאתנן זונה מאי דרשי ביה כדרב חסדא דאמר רב חסדא כל זונה שנשכרת לבסוף היא שוכרת שנאמר (יחזקאל טז, לד) ובתתך אתנן ואתנן לא נתן לך [ותהי להפך],ופליגא דרבי פדת דא"ר פדת לא אסרה תורה אלא קריבה של גלוי עריות בלבד שנא' (ויקרא יח, ו) איש איש אל כל שאר בשרו לא תקרבו לגלות ערוה,עולא כי הוה אתי מבי רב הוה מנשק להו לאחתיה אבי ידייהו ואמרי לה אבי חדייהו ופליגא דידיה אדידיה דאמר עולא קריבה בעלמא אסור משום לך לך אמרין נזירא סחור סחור לכרמא לא תקרב,(משלי ל, טו) לעלוקה שתי בנות הב הב מאי הב הב אמר מר עוקבא [קול] שתי בנות שצועקות מגיהנם ואומרות בעוה"ז הבא הבא ומאן נינהו מינות והרשות איכא דאמרי אמר רב חסדא אמר מר עוקבא קול גיהנם צועקת ואומרת הביאו לי שתי בנות שצועקות ואומרות בעולם הזה הבא הבא,(משלי ב, יט) כל באיה לא ישובון ולא ישיגו אורחות חיים וכי מאחר שלא שבו היכן ישיגו ה"ק ואם ישובו לא ישיגו אורחות חיים,למימרא דכל הפורש ממינות מיית והא ההיא דאתאי לקמיה דרב חסדא ואמרה ליה קלה שבקלות עשתה בנה הקטן מבנה הגדול ואמר לה רב חסדא טרחו לה בזוודתא ולא מתה,מדקאמרה קלה שבקלות עשתה מכלל דמינות [נמי] הויא בה ההוא דלא הדרא בה שפיר ומש"ה לא מתה,איכא דאמרי ממינות אין מעבירה לא והא ההיא דאתאי קמיה דרב חסדא וא"ל [ר"ח זוידו לה זוודתא] ומתה מדקאמרה קלה שבקלות מכלל דמינות נמי הויא בה,ומעבירה לא והתניא אמרו עליו על ר"א בן דורדיא שלא הניח זונה אחת בעולם שלא בא עליה פעם אחת שמע שיש זונה אחת בכרכי הים והיתה נוטלת כיס דינרין בשכרה נטל כיס דינרין והלך ועבר עליה שבעה נהרות בשעת הרגל דבר הפיחה אמרה כשם שהפיחה זו אינה חוזרת למקומה כך אלעזר בן דורדיא אין מקבלין אותו בתשובה,הלך וישב בין שני הרים וגבעות אמר הרים וגבעות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נד, י) כי ההרים ימושו והגבעות תמוטינה אמר שמים וארץ בקשו עלי רחמים אמרו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו נא, ו) כי שמים כעשן נמלחו והארץ כבגד תבלה,אמר חמה ולבנה בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו כד, כג) וחפרה הלבנה ובושה החמה אמר כוכבים ומזלות בקשו עלי רחמים אמרו לו עד שאנו מבקשים עליך נבקש על עצמנו שנאמר (ישעיהו לד, ד) ונמקו כל צבא השמים,אמר אין הדבר תלוי אלא בי הניח ראשו בין ברכיו וגעה בבכיה עד שיצתה נשמתו יצתה בת קול ואמרה ר"א בן דורדיא מזומן לחיי העולם הבא [והא הכא בעבירה הוה ומית] התם נמי כיון דאביק בה טובא כמינות דמיא,בכה רבי ואמר יש קונה עולמו בכמה שנים ויש קונה עולמו בשעה אחת ואמר רבי לא דיין לבעלי תשובה שמקבלין אותן אלא שקורין אותן רבי,ר' חנינא ור' יונתן הוו קאזלי באורחא מטו להנהו תרי שבילי חד פצי אפיתחא דעבודת כוכבים וחד פצי אפיתחא דבי זונות אמר ליה חד לחבריה ניזיל אפיתחא דעבודת כוכבים 17a. band you derived pleasure from it, and because ofthis byou were held responsibleby Heaven. Rabbi Eliezer bsaid to him: Akiva,you are right, as byou have reminded methat bonce I was walking in the upper marketplace of Tzippori, and I found a manwho was one bof the students of Jesus the Nazarene, and his name was Ya’akov of Kefar Sekhanya. He said to me: It is written in your Torah: “You shall not bring the payment to a prostitute,or the price of a dog, into the house of the Lord your God” (Deuteronomy 23:19). bWhat isthe ihalakha /i: Is it permitted bto make fromthe payment to a prostitute for services rendered ba bathroom for a High Priestin the Temple? bAnd I said nothing to himin response., bHe said to me: Jesus the Nazarene taught me the following:It is permitted, as derived from the verse: b“For of the payment to a prostitute she has gathered them, and to the payment to a prostitute they shall return”(Micah 1:7). Since the coins bcame from a place of filth, let them go to a place of filthand be used to build a bathroom., bAnd I derived pleasure from the statement,and bdue to this, I was arrested for heresyby the authorities, because bI transgressed that which is written in the Torah:“Remove your way far from her, and do not come near the entrance of her house” (Proverbs 5:8). b“Remove your way far from her,” thisis a reference to bheresy; “and do not come near the entrance of her house,” thisis a reference to bthe ruling authority.The Gemara notes: bAnd there arethose bwho saya different interpretation: b“Remove your way far from her,” thisis a reference to bheresy and the ruling authority; “and do not come near the entrance of her house,” thisis a reference to ba prostitute. And how muchdistance must one maintain from a prostitute? bRav Ḥisda said: Four cubits. /b,With regard to the derivation of the verse by Jesus the Nazarene, the Gemara asks: bAnd what do the Sages derive from thisphrase: b“Payment to a prostitute”?The Gemara answers: They explain it bin accordance withthe opinion bof Rav Ḥisda, as Rav Ḥisda says: Any prostitute who hires herselfout to others for money will become so attached to this practice that bultimately,when others no longer wish to hire her, bshewill bhireothers to engage in intercourse with her. bAs it is stated: “And in that you gave payment, and no payment is given to you, therefore you are contrary”(Ezekiel 16:34).,The Gemara comments: bAndRav Ḥisda, who stated above that the Torah requires one to maintain a distance of four cubits from a prostitute, bdisagrees withthe opinion bof Rabbi Pedat. As Rabbi Pedat says: The Torah prohibited only intimacy that involves engaging in prohibited sexual relations, as it is stated: “None of you shall approach to any that is near of kin to him, to uncover their nakedness”(Leviticus 18:6). The prohibition against intimacy in the Torah applies exclusively to sexual intercourse, and all other kinds of intimacy that do not include actual intercourse are not included in the prohibition.,The Gemara relates: bWhen Ulla would come from the study hall, he would kiss his sisters on their hands. And some say: On their chests. Andthe Gemara points out that this action of bhis disagrees withanother ruling that Ulla bhimselfissued, bas Ulla says: Mere intimacywith a woman with whom one is prohibited from engaging in sexual intercourse is bprohibited, due tothe maxim: bGo, go, we say to a nazirite, go around, go aroundbut bdo not come near to the vineyard.Just as a nazirite is warned not even to come into close proximity of a vineyard lest he consume a product of the vine, so too one is obligated to distance himself from anyone with whom intercourse is forbidden.,§ In connection to the earlier mention of heresy and the ruling authorities, the Gemara cites a verse: b“The horseleech has two daughters: Give, give”(Proverbs 30:15). bWhatis meant by b“give, give”? Mar Ukva says:This is the bvoiceof bthe two daughters who cryout bfrom Gehennadue to their suffering; bandthey are the ones who bsay in this world: Give, give,demanding dues and complete allegiance. bAnd who are they?They are bheresy and the ruling authority. There arethose bwho saythat bRav Ḥisda saysthat bMar Ukva says: The voice of Gehenna criesout band says: Bring me two daughters who cry and say in this world: Give, give. /b,The following verse in Proverbs makes reference to a foreign woman, which according to the Sages is a euphemism for heresy: b“None that go to her return, neither do they attain the paths of life”(Proverbs 2:19). The Gemara asks: bSincethose that are drawn to heresy bdo not return,from bwhere would they attainthe path of life? Why is it necessary for the verse to add that they do not attain the paths of life? The Gemara explains that bthisis what the verse bis saying:In general, those who go to her do not return, bandeven bif they return, they do not attain the paths of life,i.e., the pain of their regret will shorten their lives.,The Gemara asks: Is this bto say that anyone who separateshimself bfrom heresyand returns from his mistaken ways must bdie? Butwhat about bthatwoman bwho came before Rav Ḥisdato confess to him, band she said to him: The lightest of the light,i.e., the least of the sins that she committed, is that bshe conceived her younger son fromengaging in intercourse with bher older son. And Rav Ḥisda said to her: Prepare funeral shrouds for her,i.e., yourself, as you will certainly die soon, bbut she did not die. /b,The above incident refutes the claim that anyone who repents for the sin of heresy must die, as bfromthe fact bthat she saidthat bthe lightest of the lightof her sins was that bshe conceivedone son from engaging in intercourse with another son, bby inferenceone can learn bthat she was also involved in heresy,and yet she did not die. The Gemara answers: bThatis a case bwherethe woman bdid not repent properly, and due to thatreason bshe did not die. /b, bThere arethose bwho saythere is a different version of the objection to the Gemara’s statement that those who repent for the sin of heresy must die: Is that to say that if one repents bforthe sin of bheresy, yes,the result is death, whereas if one repents bforthe bsinof forbidden sexual intercourse he does bnotdie? bButwhat about bthatwoman bwho came before Rav Ḥisdato confess to him band Rav Ḥisda said tothose present: bPrepare funeral shrouds for her, and she died?The Gemara answers: bFromthe fact bthat she said: The lightest of the light, by inferenceone can learn bthat she was also involved in heresy. /b,The Gemara asks: bAndis it correct that one who repents bof the sinof forbidden sexual intercourse does bnotdie? bBut isn’t it taughtin a ibaraita /i: bThey said about Rabbi Elazar ben Durdayya thathe was so promiscuous that bhe did not leave one prostitute in the world with whom he did not engage in sexual intercourse. Once, he heard that there was one prostitute inone of the bcities overseas who would take a pursefull of bdinars as her payment. He took a pursefull of bdinars and went and crossed seven riversto reach bher. Whenthey were engaged in the bmattersto which they were baccustomed,a euphemism for intercourse, bshe passed windand bsaid: Just as this passed windwill bnot return to its place, so too Elazar ben Durdayya will not be accepted in repentance,even if he were to try to repent.,This statement deeply shocked Elazar ben Durdayya, and bhe went and sat between two mountains and hillsand bsaid: Mountains and hills, pray for mercy on mybehalf, so that my repentance will be accepted. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the mountains may depart, and the hills be removed”(Isaiah 54:10). bHe said: Heaven and earth, pray for mercy on mybehalf. bThey saidto him: bBefore we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “For the heavens shall vanish away like smoke, and the earth shall wax old like a garment”(Isaiah 51:6)., bHe said: Sun and moon, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “Then the moon shall be confounded, and the sun ashamed”(Isaiah 24:23). bHe said: Stars and constellations, pray for mercy on mybehalf. bThey said to him: Before we pray for mercy on yourbehalf, bwe must pray for mercy on our ownbehalf, bas it is stated: “And all the hosts of heaven shall molder away”(Isaiah 34:4).,Elazar ben Durdayya bsaid:Clearly bthe matter depends on nothing other than myself. He placed his head between his knees and cried loudly until his soul lefthis body. bA Divine Voice emerged and said: Rabbi Elazar ben Durdayya is destined for life in the World-to-Come.The Gemara explains the difficulty presented by this story: bAnd hereElazar ben Durdayya bwasguilty of bthe sinof forbidden sexual intercourse, bandyet bhe diedonce he repented. The Gemara answers: bThere too, since he was attached so stronglyto the sin, to an extent that transcended the physical temptation he felt, bit is similar to heresy,as it had become like a form of idol worship for him.,When bRabbiYehuda HaNasi heard this story of Elazar ben Durdayya, bhe wept and said: There isone who bacquires hisshare in the World-to-Come only bafter many yearsof toil, band there isone who bacquires hisshare in the World-to-Come bin one moment. And RabbiYehuda HaNasi further bsays: Not only are penitents accepted, but they are even called: Rabbi,as the Divine Voice referred to Elazar ben Durdayya as Rabbi Elazar ben Durdayya.,§ In relation to the issue of distancing oneself from idol worship and prostitution, the Gemara relates: bRabbi Ḥanina and Rabbi Yonatan wereonce bwalking along the roadwhen bthey came to a certain two paths, oneof which bbranched off toward the entrance ofa place of bidol worship, andthe other bone branched off toward the entrance of a brothel. One said to the other: Let us go bythe path that leads to bthe entranceof the place bof idol worship, /b
46. 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.
47. Nag Hammadi, The Gospel of Philip, 52.21-52.25, 72.22-72.24, 86.4-86.5 (3rd cent. CE - 3rd cent. CE)

48. Nag Hammadi, The Treatise On The Resurrection, 49.11-49.13 (3rd cent. CE - 3rd cent. CE)

49. Pseudo Clementine Literature, Homilies, 8.23 (3rd cent. CE - 4th cent. CE)

50. Augustine, De Peccatorum Meritis Et Remissione Et De Baptismo Parvulorum, 1.9-1.10, 1.13-1.15, 1.19, 1.21 (4th cent. CE - 5th cent. CE)

51. Pseudo Clementine Literature, Recognitions, 1.39, 1.49 (4th cent. CE - 5th cent. CE)

1.39. But when the time began to draw near that what was wanting in the Mosaic institutions should be supplied, as we have said, and that the Prophet should appear, of whom he had foretold that He should warn them by the mercy of God to cease from sacrificing; lest haply they might suppose that on the cessation of sacrifice there was no remission of sins for them, He instituted baptism by water among them, in which they might be absolved from all their sins on the invocation of His name, and for the future, following a perfect life, might abide in immortality, being purified not by the blood of beasts, but by the purification of the Wisdom of God. Subsequently also an evident proof of this great mystery is supplied in the fact, that every one who, believing in this Prophet who had been foretold by Moses, is baptized in His name, shall be kept unhurt from the destruction of war which impends over the unbelieving nation, and the place itself; but that those who do not believe shall be made exiles from their place and kingdom, that even against their will they may understand and obey the will of God. 1.49. His coming, therefore, was predicted by Moses, who delivered the law of God to men; but by another also before him, as I have already informed you. He therefore intimated that He should come, humble indeed in His first coming, but glorious in His second. And the first, indeed, has been already accomplished; since He has come and taught, and He, the Judge of all, has been judged and slain. But at His second coming He shall come to judge, and shall indeed condemn the wicked, but shall take the pious into a share and association with Himself in His kingdom. Now the faith of His second coming depends upon His first. For the prophets- especially Jacob and Moses- spoke of the first, but some also of the second. But the excellency of prophecy is chiefly shown in this, that the prophets spoke not of things to come, according to the sequence of things; otherwise they might seem merely as wise men to have conjectured what the sequence of things pointed out.
52. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
accusations (against creator or creation) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
adam, as humanity Grove, Augustine on Memory (2021) 69
adam, christ and Grove, Augustine on Memory (2021) 69
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 439
adam Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 439; Karfíková, Grace and the Will According to Augustine (2012) 174
adiaphora/indistinguishable/neutral Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 194
allegory, allegorical exegesis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 431
altered states of consciousness (asc) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
angel, angelic, angelic transformation, angelomorphism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
angel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
anointed Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1447
anointing Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 909
antiochene school Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
apistia, apistos, of israelites Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 170
apistia, apistos Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
apocalypse, apocalyptic, apocalypticism, apocalypticist Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
apocalypse/apocalyptic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 263, 264
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
apostles Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
apostleship Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
appearance Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
archon Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
ascend, ascension, ascent Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
ascetic Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 201
asclepius, miracles of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
assimilation to god Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 213
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 369, 431, 432, 439
aune, d. e. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
authors relationship with audience, style and vocabulary deSilva, Ephesians (2022) 18
authors relationship with audience, theological questions deSilva, Ephesians (2022) 24
babcock, william Grove, Augustine on Memory (2021) 69
baptism, and change of bodily conditions Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 213, 214
baptism, and living to god Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
baptism, and salvation Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
baptism, and sins, forgiveness of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
baptism, and water Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
baptism, before council of nicaea Esler, The Early Christian World (2000) 477
baptism, corporate implications Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, en christō Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, from death to life Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
baptism, new testament Esler, The Early Christian World (2000) 477
baptism, paul Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism, pauline concept of Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
baptism, the didache Esler, The Early Christian World (2000) 477
baptism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193; Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432, 439; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 228; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108; Pomeroy, Chrysostom as Exegete: Scholarly Traditions and Rhetorical Aims in the Homilies on Genesis (2021) 107; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115; deSilva, Ephesians (2022) 118, 221
baptism of jesus, gospel accounts as theological interpretations Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, problematic nature Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, relation to john the baptist Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus, sui generis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
baptism of jesus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
behavior Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
believer, identity of Hockey, The Role of Emotion in 1 Peter (2019) 150
believer Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
blood Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
body, as locus of moral life Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 107, 108
body Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245; Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 59
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
body (human) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
body and soul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
body in paul, earthly body as literally dying Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 51
body of sin Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
bread Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
buried with christ Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
byrne, b. sj Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
cameron, michael Grove, Augustine on Memory (2021) 69
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
catechesis Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
catechumenate, before council of nicaea Esler, The Early Christian World (2000) 477
celsus Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
change Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
change of bodily conditions, for sign production Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 213, 214
change of conditions, through christ event Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 213
christ, and freedom from demons Wiebe, Fallen Angels in the Theology of St Augustine (2021) 221
christ, jesus, buried with Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
christ, jesus, death of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
christ, jesus, return of, resurrection of Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
christ-followers, vocation of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 216
christianity, in africa, and idea of rebirth Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
christology Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320
christoph, m. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
church Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320
circumcision Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
clothing Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
cognitive terms, and physical ones Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 175
colossians Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 178; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 178
community Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
compassion, conversion, significance of deSilva, Ephesians (2022) 118, 128, 221
concupiscentia, concupiscence Karfíková, Grace and the Will According to Augustine (2012) 174
conformity with christ, in his death and resurrection Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 51, 54
consciousness Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
corporeality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 107
covenant Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
creation Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
crucifixion, of christ Grove, Augustine on Memory (2021) 69
crucifixion Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
cynics Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63
daniel (person) Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
daphne and delius Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 183
death, and resurrection Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 215, 216
death, death to life, or dying to, and baptism Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183
death, death to life, or dying to, in paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
death, death to life, or dying to, of christ Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
death, death to life, or dying to, to sin Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
death, death to life, or dying to, to the law Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
death, deathbed Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
death, metaphorical use Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 214, 215
death, to sin Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108
death Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Karfíková, Grace and the Will According to Augustine (2012) 174; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
death (natural, physical) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
death as benefaction Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
death as purification Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
death in baptism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
death personified in gnostic, mortality Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
deification/theosis/christosis Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320
demonic/evil/hostile powers Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 228
descent, of the soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
devil Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
dialogue, faith of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
dionysus/dionysiac mysteries Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 19
divine-human relationships Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 256
dokein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
donatist, donatism Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367
doubt, dark shadow of, removed Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
dream, vision Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
dying and rising (or death and resurrection) Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 11, 19, 22, 239, 256
dying with christ deSilva, Ephesians (2022) 24, 118, 200
ekklesia of god, not just a metaphor Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 175
eleazar b. dordya Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 177
elect Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 59
eleusis/eleusinian mysteries Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 22
encounter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
ennoia Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
enoch Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161
epictetus Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 194
epicureans Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
eschatological expectation deSilva, Ephesians (2022) 24
eschatology Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
eucharist Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
euripides Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 19
evil Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173, 183
exaltation with christ deSilva, Ephesians (2022) 118
exemplars of trust, jesus as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
exemplars of trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
exousia Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63
external vs. internal Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
fire Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
fitzmyer, j. a. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
flesh (as negative force) deSilva, Ephesians (2022) 24
fleshly, definition of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 107
food Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163
foreknowledge (prògnvsiw), anticipate Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
formation of christian ethos deSilva, Ephesians (2022) 128, 200, 221
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63, 201
gate, heavenly/paradisiacal Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
gate Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
genuine humanness, through christ Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 213, 214, 215, 216
gill, c. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
glory, doxa (δόξα) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
gnosis Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 59
god Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245
gods, paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
government Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
grace, as gods beneficence deSilva, Ephesians (2022) 118, 254
grace, response to deSilva, Ephesians (2022) 128, 254
grace Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169, 170, 173, 183; Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
gratitude deSilva, Ephesians (2022) 128
guilt) , inherited guilt Karfíková, Grace and the Will According to Augustine (2012) 174
heaven/heavenly Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 228
hermas and the pauline letters, through public reading Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
hesitancy, of lucius before initiation Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
history of religions (school) Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 11
holiness deSilva, Ephesians (2022) 221
honor and dishonor deSilva, Ephesians (2022) 128, 200, 254
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66, 169; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
households, and addressees of letter to the romans Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 86
human behaviour, and christ event Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 213, 214, 215, 216
human beings, as θνητὰ λογικὰ ζῷα Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 215, 216
humilitas, humility Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
identity Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
illness, disease Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
image Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
immortality in relation to sin, original immortality of adam Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
incarnation of the soul), mortal body, body of death, captivity of the body Karfíková, Grace and the Will According to Augustine (2012) 174
inheritance deSilva, Ephesians (2022) 254
invocation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
irrationality of torah, rabbinic responses to Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 253
irrationality of torah Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 253
iustitia, justice Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432
iustitia dei Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 432
jealousy, jealous, begrudge, grudge Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
jesus, mithraic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
jesus, return of deSilva, Ephesians (2022) 24, 254
jesus, soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
jesus christ, as mediator Grove, Augustine on Memory (2021) 69
jesus christ, flesh of Grove, Augustine on Memory (2021) 69
jesus christ, humanity of Grove, Augustine on Memory (2021) 69
jesus christ, passion of Grove, Augustine on Memory (2021) 69
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432, 439; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
jewett, r. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
jews Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369
judgment, eschatological Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 107, 108
judgment deSilva, Ephesians (2022) 254
julian of eclanum Karfíková, Grace and the Will According to Augustine (2012) 174
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
justin martyr Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
kerygma, christian Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
law, laws, death to Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
law Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 178; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 178; Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
law of nature/natural law, stoic politics Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63
letters Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396
liberation of body, and sign production Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 214
lietzmann, h. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
life, daily, worldy Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245
life, eternal Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108
life Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 142, 201
life in the present, in the light of the future Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 54
light, illumination Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
light Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 142
liturgical rites, eastern and western Esler, The Early Christian World (2000) 477
living to god (ζῆν τῷ θεῷ), and death Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
living to god (ζῆν τῷ θεῷ), in paul Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
manichaeans Grove, Augustine on Memory (2021) 69
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 369, 431, 432, 439
marcionism, marcionites Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 389
marcosians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
marcus aurelius Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 226
marked Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1447
marking Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1447
mary Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
materialist Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 144
meals Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163
mediator, christ as Grove, Augustine on Memory (2021) 69; Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
menstruation Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 193
messiah Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
metaphorical language Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 54, 175
michael, archangel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
minut, and sexual sin Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 177
minut Bar Asher Siegal, Early Christian Monastic Literature and the Babylonian Talmud (2013) 177
mithras, mithraeum Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
moral transformation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 107, 108
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
moses (mosaic) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
mysteries, mystery, lesemysterium Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
mystery religions, high-water mark of piety of, influence on christian ideas Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
mystic, mystical, mysticism Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161, 174
mysticism/mystical Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 240
namensformel Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 452
nature/nature Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 194
neither/nothing (oudeteros/ouden) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 194
neugetauften Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 452
new creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 169
new identity Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 213, 214, 215, 216
new person deSilva, Ephesians (2022) 200, 221, 254
nomizein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
nous, light- Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 59
old person deSilva, Ephesians (2022) 200, 254
oriental/oriental religions Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 19
origen Karfíková, Grace and the Will According to Augustine (2012) 174
original sin Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 439
osiris, identity of believer with Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
paradise, pardes Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 161, 174
parsimony, in historical interpretation Ashbrook Harvey et al., A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer (2015) 86
participation in christ Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 213
passion, of christ Grove, Augustine on Memory (2021) 69
passions deSilva, Ephesians (2022) 254
password Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
paul, and auctoritas Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, and baptism Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, and faith of christ Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, and pros¯opopoiia Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, and slavery Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, and the self Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, anthropology of Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60
paul, baptismal theology Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
paul, on freedom (ἐλευθερία) from the mosaic law Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
paul, on god Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
paul, on slavery Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
paul, on spirit (πνεῦμα) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108
paul, voyage to rome, on death and resurrection in baptism Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
paul Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 108; Corrigan and Rasimus, Gnosticism, Platonism and the Late Ancient World (2013) 245; Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Richter et al., Mani in Dublin: Selected Papers from the Seventh International Conference of the International Association of Manichaean Studies (2015) 59; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 142, 144, 155, 201
paul (the apostle) Karfíková, Grace and the Will According to Augustine (2012) 174
pauline letters, in liturgical use Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
pauline letters, reading of, communal Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
pelagius Karfíková, Grace and the Will According to Augustine (2012) 174
per fidem iesu christi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432
perdition Karfíková, Grace and the Will According to Augustine (2012) 174
peter Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
phantasm Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
pharisees Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
phronein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
physical Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 396