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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 6.9-6.20


ὃ γὰρ ἀπέθανεν, τῇ ἁμαρτίᾳ ἀπέθανεν ἐφάπαξ·For the death that he died, he died to sin one time; but the life that he lives, he lives to God.


ὃ δὲ ζῇ, ζῇ τῷ θεῷ. οὕτως καὶ ὑμεῖς λογίζεσθε ἑαυτοὺς εἶναι νεκροὺς μὲν τῇ ἁμαρτίᾳ ζῶντας δὲ τῷ θεῷ ἐν Χριστῷ Ἰησοῦ.Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord.


Μὴ οὖν βασιλευέτω ἡ ἁμαρτία ἐν τῷ θνητῷ ὑμῶν σώματι εἰς τὸ ὑπακούειν ταῖς ἐπιθυμίαις αὐτοῦTherefore don't let sin reign in your mortal body, that you should obey it in its lusts.


μηδὲ παριστάνετε τὰ μέλη ὑμῶν ὅπλα ἀδικίας τῇ ἁμαρτίᾳ, ἀλλὰ παραστήσατε ἑαυτοὺς τῷ θεῷ ὡσεὶ ἐκ νεκρῶν ζῶντας καὶ τὰ μέλη ὑμῶν ὅπλα δικαιοσύνης τῷ θεῷ·Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God.


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


Τί οὖν; ἁμαρτήσωμεν ὅτι οὐκ ἐσμὲν ὑπὸ νόμον ἀλλὰ ὑπὸ χάριν; μὴ γένοιτο·What then? Shall we sin, because we are not under law, but under grace? May it never be!


οὐκ οἴδατε ὅτι ᾧ παριστάνετε ἑαυτοὺς δούλους εἰς ὑπακοήν, δοῦλοί ἐστε ᾧ ὑπακούετε, ἤτοι ἁμαρτίας εἰς θάνατον ἢ ὑπακοῆς εἰς δικαιοσύνην;Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness?


χάρις δὲ τῷ θεῷ ὅτι ἦτε δοῦλοι τῆς ἁμαρτίας ὑπηκούσατε δὲ ἐκ καρδίας εἰς ὃν παρεδόθητε τύπον διδαχῆςBut thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered.


ἐλευθερωθέντες δὲ ἀπὸ τῆς ἁμαρτίας ἐδουλώθητε τῇ δικαιοσύνῃ·Being made free from sin, you became bondservants of righteousness.


ἀνθρώπινον λέγω διὰ τὴν ἀσθένειαν τῆς σαρκὸς ὑμῶν· ὥσπερ γὰρ παρεστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ ἀκαθαρσίᾳ καὶ τῇ ἀνομίᾳ [εἰς τὴν ἀνομίαν], οὕτω νῦν παραστήσατε τὰ μέλη ὑμῶν δοῦλα τῇ δικαιοσύνῃ εἰς ἁγιασμόν·I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification.


ὅτε γὰρ δοῦλοι ἦτε τῆς ἁμαρτίας, ἐλεύθεροι ἦτε τῇ δικαιοσύνῃ.For when you were servants of sin, you were free in regard to righteousness.


εἰδότες ὅτι Χριστὸς ἐγερθεὶς ἐκ νεκρῶν οὐκέτι ἀποθνήσκει, θάνατος αὐτοῦ οὐκέτι κυριεύει·knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him!


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

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

2. Hebrew Bible, Genesis, 3 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Numbers, 19.1-19.10, 19.16 (9th cent. BCE - 3rd cent. BCE)

19.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר׃ 19.1. וְכִבֶּס הָאֹסֵף אֶת־אֵפֶר הַפָּרָה אֶת־בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהָיְתָה לִבְנֵי יִשְׂרָאֵל וְלַגֵּר הַגָּר בְּתוֹכָם לְחֻקַּת עוֹלָם׃ 19.2. זֹאת חֻקַּת הַתּוֹרָה אֲשֶׁר־צִוָּה יְהוָה לֵאמֹר דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְחוּ אֵלֶיךָ פָרָה אֲדֻמָּה תְּמִימָה אֲשֶׁר אֵין־בָּהּ מוּם אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל׃ 19.2. וְאִישׁ אֲשֶׁר־יִטְמָא וְלֹא יִתְחַטָּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִתּוֹךְ הַקָּהָל כִּי אֶת־מִקְדַּשׁ יְהוָה טִמֵּא מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא הוּא׃ 19.3. וּנְתַתֶּם אֹתָהּ אֶל־אֶלְעָזָר הַכֹּהֵן וְהוֹצִיא אֹתָהּ אֶל־מִחוּץ לַמַּחֲנֶה וְשָׁחַט אֹתָהּ לְפָנָיו׃ 19.4. וְלָקַח אֶלְעָזָר הַכֹּהֵן מִדָּמָהּ בְּאֶצְבָּעוֹ וְהִזָּה אֶל־נֹכַח פְּנֵי אֹהֶל־מוֹעֵד מִדָּמָהּ שֶׁבַע פְּעָמִים׃ 19.5. וְשָׂרַף אֶת־הַפָּרָה לְעֵינָיו אֶת־עֹרָהּ וְאֶת־בְּשָׂרָהּ וְאֶת־דָּמָהּ עַל־פִּרְשָׁהּ יִשְׂרֹף׃ 19.6. וְלָקַח הַכֹּהֵן עֵץ אֶרֶז וְאֵזוֹב וּשְׁנִי תוֹלָעַת וְהִשְׁלִיךְ אֶל־תּוֹךְ שְׂרֵפַת הַפָּרָה׃ 19.7. וְכִבֶּס בְּגָדָיו הַכֹּהֵן וְרָחַץ בְּשָׂרוֹ בַּמַּיִם וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְטָמֵא הַכֹּהֵן עַד־הָעָרֶב׃ 19.8. וְהַשֹּׂרֵף אֹתָהּ יְכַבֵּס בְּגָדָיו בַּמַּיִם וְרָחַץ בְּשָׂרוֹ בַּמָּיִם וְטָמֵא עַד־הָעָרֶב׃ 19.9. וְאָסַף אִישׁ טָהוֹר אֵת אֵפֶר הַפָּרָה וְהִנִּיחַ מִחוּץ לַמַּחֲנֶה בְּמָקוֹם טָהוֹר וְהָיְתָה לַעֲדַת בְּנֵי־יִשְׂרָאֵל לְמִשְׁמֶרֶת לְמֵי נִדָּה חַטָּאת הִוא׃ 19.16. וְכֹל אֲשֶׁר־יִגַּע עַל־פְּנֵי הַשָּׂדֶה בַּחֲלַל־חֶרֶב אוֹ בְמֵת אוֹ־בְעֶצֶם אָדָם אוֹ בְקָבֶר יִטְמָא שִׁבְעַת יָמִים׃ 19.1. And the LORD spoke unto Moses and unto Aaron, saying:" 19.2. This is the statute of the law which the LORD hath commanded, saying: Speak unto the children of Israel, that they bring thee a red heifer, faultless, wherein is no blemish, and upon which never came yoke." 19.3. And ye shall give her unto Eleazar the priest, and she shall be brought forth without the camp, and she shall be slain before his face." 19.4. And Eleazar the priest shall take of her blood with his finger, and sprinkle of her blood toward the front of the tent of meeting seven times." 19.5. And the heifer shall be burnt in his sight; her skin, and her flesh, and her blood, with her dung, shall be burnt." 19.6. And the priest shall take cedar-wood, and hyssop, and scarlet, and cast it into the midst of the burning of the heifer." 19.7. Then the priest shall wash his clothes, and he shall bathe his flesh in water, and afterward he may come into the camp, and the priest shall be unclean until the even." 19.8. And he that burneth her shall wash his clothes in water, and bathe his flesh in water, and shall be unclean until the even." 19.9. And a man that is clean shall gather up the ashes of the heifer, and lay them up without the camp in a clean place, and it shall be kept for the congregation of the children of Israel for a water of sprinkling; it is a purification from sin." 19.10. And he that gathereth the ashes of the heifer shall wash his clothes, and be unclean until the even; and it shall be unto the children of Israel, and unto the stranger that sojourneth among them, for a statute for ever." 19.16. And whosoever in the open field toucheth one that is slain with a sword, or one that dieth of himself, or a bone of a man, or a grave, shall be unclean seven days."
4. 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."
5. Hebrew Bible, Habakkuk, 2.4 (8th cent. BCE - 6th cent. BCE)

2.4. הִנֵּה עֻפְּלָה לֹא־יָשְׁרָה נַפְשׁוֹ בּוֹ וְצַדִּיק בֶּאֱמוּנָתוֹ יִחְיֶה׃ 2.4. Behold, his soul is puffed up, it is not upright in him; But the righteous shall live by his faith."
6. 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.’ ."
7. Hebrew Bible, Ecclesiastes, 1.9 (5th cent. BCE - 2nd cent. BCE)

1.9. מַה־שֶּׁהָיָה הוּא שֶׁיִּהְיֶה וּמַה־שֶׁנַּעֲשָׂה הוּא שֶׁיֵּעָשֶׂה וְאֵין כָּל־חָדָשׁ תַּחַת הַשָּׁמֶשׁ׃ 1.9. That which hath been is that which shall be, And that which hath been done is that which shall be done; And there is nothing new under the sun."
8. Plato, Apology of Socrates, None (5th cent. BCE - 4th cent. BCE)

38e. many things which are, as I maintain, unworthy of me—such things as you are accustomed to hear from others. But I did not think at the time that I ought, on account of the danger I was in, to do anything unworthy of a free man, nor do I now repent of having made my defence as I did, but I much prefer to die after such a defence than to live after a defence of the other sort. For neither in the court nor in war ought I
9. Plato, Republic, None (5th cent. BCE - 4th cent. BCE)

10. Aristotle, Athenian Constitution, 44 (4th cent. BCE - 4th cent. BCE)

11. 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.
12. Septuagint, Wisdom of Solomon, 14.12 (2nd cent. BCE - 1st cent. BCE)

14.12. For the idea of making idols was the beginning of fornication,and the invention of them was the corruption of life
13. Josephus Flavius, Jewish Antiquities, 18 (1st cent. CE - 1st cent. CE)

14. 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.
15. New Testament, 1 Peter, 2.4, 2.10, 3.16, 3.21, 4.12-4.13 (1st cent. CE - 1st cent. CE)

2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 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. 3.21. This is a symbol of baptism, which now saves you - not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus 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.
16. New Testament, 1 Corinthians, 1.2, 1.12-1.17, 1.20-1.23, 2.1, 3.23, 4.9-4.13, 6.12-6.20, 7.21-7.23, 8.1-8.6, 9.1, 10.1-10.22, 11.1, 11.23-11.32, 12.13, 14.6, 15.1, 15.4, 15.8, 15.12, 15.23, 15.29, 15.51 (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. 1.20. 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 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. 3.23. and you areChrist's, and Christ is God's. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 4.10. We are fools for Christ's sake, but you are wisein Christ. We are weak, but you are strong. You have honor, but we havedishonor. 4.11. Even to this present hour we hunger, thirst, arenaked, are beaten, and have no certain dwelling place. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 4.13. Being defamed, we entreat. We are made as the filthof the world, the dirt wiped off by all, even until now. 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? 11.1. Be imitators of me, even as I also am of Christ. 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. 12.13. 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. 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. 15.12. 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? 15.23. Buteach in his own order: Christ the first fruits, then those who areChrist's, at his coming. 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? 15.51. Behold, I tell you a mystery. We will not all sleep, but wewill all be changed
17. New Testament, 1 Thessalonians, 1.1, 1.3, 1.6, 1.9, 3.12 (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. 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 1.6. You became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you
18. New Testament, 2 Corinthians, 1.21-1.22, 3.6, 4.6, 4.16, 5.1-5.10, 5.17, 5.21, 12.1-12.11, 13.4 (1st cent. CE - 1st cent. CE)

19. New Testament, Acts, 2.38-2.42, 3.6, 8.16, 18.26, 25.19 (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. 25.19. but had certain questions against him of their own religion, and of one Jesus, who was dead, whom Paul affirmed to be alive.
20. New Testament, Apocalypse, 2.14-2.16, 2.20-2.25, 21.8, 22.15 (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. 21.8. But for the cowardly, unbelieving, sinners, abominable, murderers, sexually immoral, sorcerers, idolaters, and all liars, their part is in the lake that burns with fire and sulfur, which is the second death. 22.15. Outside are the dogs, the sorcerers, the sexually immoral, the murderers, the idolaters, and everyone who loves and practices falsehood.
21. New Testament, Jude, 9 (1st cent. CE - 1st cent. CE)

22. New Testament, Philemon, 3.8-3.12 (1st cent. CE - 1st cent. CE)

23. New Testament, Colossians, 1.2, 1.4, 1.7, 1.9-1.10, 1.12, 1.15-1.23, 1.28, 2.11-2.13, 3.1, 3.3, 3.5 (1st cent. CE - 1st cent. CE)

1.2. to the saints and faithful brothers in Christ at Colossae: Grace to you and peace from God our Father, and the Lord Jesus Christ. 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.7. even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.15. who is the image of the invisible God, the firstborn of all creation. 1.16. For by him were all things created, in the heavens and on the earth, things visible and things invisible, whether thrones or dominions or principalities or powers; all things have been created through him, and for him. 1.17. He is before all things, and in him all things are held together. 1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.19. For all the fullness was pleased to dwell in him; 1.20. and through him to reconcile all things to himself, having made peace through the blood of his cross. Through him, I say, whether things on the earth, or things in the heavens. 1.21. You, being in past times alienated and enemies in your mind in your evil works 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 1.23. if it is so that you continue in the faith, grounded and steadfast, and not moved away from the hope of the gospel which you heard, which is being proclaimed in all creation under heaven; of which I, Paul, was made a servant. 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. 3.3. For you died, and your life is hidden with Christ in God. 3.5. Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and covetousness, which is idolatry;
24. New Testament, Ephesians, 1.4, 1.13-1.14, 1.20-1.21, 2.1-2.10, 2.13, 2.15, 4.1-4.24, 5.1-5.14, 5.26 (1st cent. CE - 1st cent. CE)

1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.13. 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. 1.20. 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. 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. 2.15. having abolished in the flesh the hostility, the law of commandments contained in ordices, that he might create in himself one new man of the two, making peace; 4.1. I therefore, the prisoner in the Lord, beg you to walk worthily of the calling with which you were called 4.2. with all lowliness and humility, with longsuffering, bearing with one another in love; 4.3. being eager to keep the unity of the Spirit in the bond of peace. 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.5. one Lord, one faith, one baptism 4.6. one God and Father of all, who is over all, and through all, and in us all. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error; 4.15. but speaking truth in love, we may grow up in all things into him, who is the head, Christ; 4.16. from whom all the body, being fitted and knit together through that which every joint supplies, according to the working in measure of each individual part, makes the body increase to the building up of itself in love. 4.17. This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind 4.18. being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19. who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20. But you did not learn Christ that way; 4.21. if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22. that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23. and that you be renewed in the spirit of your mind 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.1. Be therefore imitators of God, as beloved children. 5.2. Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance. 5.3. But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4. nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks. 5.5. Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God. 5.6. Let no one deceive you with empty words. For because of these things, the wrath of God comes on the sons of disobedience. 5.7. Therefore don't be partakers with them. 5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 5.9. for the fruit of the Spirit is in all goodness and righteousness and truth 5.10. proving what is well-pleasing to the Lord. 5.11. 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. 5.26. that he might sanctify it, having cleansed it by the washing of water with the word
25. New Testament, Galatians, 1.1, 1.4, 1.12, 2.2, 2.15-2.21, 3.11-3.12, 3.21, 3.23, 3.26-3.29, 4.4-4.9, 4.26-4.31, 5.1, 5.13, 5.16-5.25, 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 -- 1.12. 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. 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.18. For if I build up again those things which I destroyed, I provemyself a law-breaker. 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! 3.11. 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. 3.21. 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. 4.4. 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. 6.14. 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.
26. New Testament, Hebrews, 1.3, 2.5, 2.6, 2.7, 2.8, 2.9, 2.10, 2.11, 2.12, 2.13, 2.14, 2.15, 2.16, 2.17, 2.18, 4.15, 6.4, 7.1-10.18, 7.25, 8, 8.1, 8.2, 8.3, 8.4, 8.5, 9, 9.11, 9.12, 9.13, 9.14, 9.23, 9.24, 9.25, 9.26, 9.27, 9.28, 10.10, 10.12, 10.14, 10.19, 10.20, 10.22, 12.2, 12.28 (1st cent. CE - 1st cent. CE)

1.3. His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, when he had by himself made purification for our sins, sat down on the right hand of the Majesty on high;
27. New Testament, Philippians, 1.21, 1.23, 1.29, 2.1-2.11, 2.13, 3.8-3.12 (1st cent. CE - 1st cent. CE)

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. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 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. 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.10. that I may know him, and the power of his resurrection, and the fellowship of his sufferings, becoming conformed to his death; 3.11. if by any means I may attain to the resurrection from the dead. 3.12. 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.
28. New Testament, Romans, 1.3, 1.7, 1.17, 1.23, 2.17-2.29, 3.4, 3.8, 3.18, 3.20-3.25, 4.2, 4.15, 5.1-5.21, 6.1-6.9, 6.11-6.23, 7.3-7.7, 7.11, 7.14-7.25, 8.1-8.14, 8.21, 8.23, 8.29-8.30, 8.33-8.34, 8.39, 10.1-10.13, 11.5, 11.26, 12.1, 12.4-12.8, 12.10-12.11, 12.13, 14.7-14.9, 14.17, 15.5, 15.7 (1st cent. CE - 1st cent. CE)

1.3. concerning his Son, who was born of the seed of David according to the flesh 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.25. For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 2.26. If therefore the uncircumcised keep the ordices of the law, won't his uncircumcision be accounted as circumcision? 2.27. Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 3.18. There is no fear of God before their eyes. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.25. whom God set forth to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God's forbearance; 4.2. For if Abraham was justified by works, he has something to boast about, but not toward God. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.3. Not only this, but we also rejoice in our sufferings, knowing that suffering works perseverance; 5.4. and perseverance, proven character; and proven character, hope: 5.5. and hope doesn't disappoint us, because God's love has been poured out into our hearts through the Holy Spirit who was given to us. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 5.7. For one will hardly die for a righteous man. Yet perhaps for a righteous person someone would even dare to die. 5.8. But God commends his own love toward us, in that while we were yet sinners, Christ died for us. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 5.10. For if, while we were enemies, we were reconciled to God through the death of his Son, much more, being reconciled, we will be saved by his life. 5.11. Not only so, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received the reconciliation. 5.12. Therefore, as sin entered into the world through one man, and death through sin; and so death passed to all men, because all sinned. 5.13. For until the law, sin was in the world; but sin is not charged when there is no law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 5.16. The gift is not as through one who sinned: for the judgment came by one to condemnation, but the free gift came of many trespasses to justification. 5.17. For if by the trespass of the one, death reigned through the one; so much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ. 5.18. So then as through one trespass, all men were condemned; even so through one act of righteousness, all men were justified to life. 5.19. For as through the one man's disobedience many were made sinners, even so through the obedience of the one will many be made righteous. 5.20. The law came in besides, that the trespass might abound; but where sin abounded, grace did abound more exceedingly; 5.21. that as sin reigned in death, even so might grace reign through righteousness to eternal life through Jesus Christ our Lord. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.2. May it never be! We who died to sin, how could we live in it any longer? 6.3. Or don't you know that all we who were baptized into Christ Jesus were baptized into his death? 6.4. We were buried therefore with him through baptism to death, that just like Christ was raised from the dead through the glory of the Father, so we also might walk in newness of life. 6.5. For if we have become united with him in the likeness of his death, we will also be part of his resurrection; 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 7.3. So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.1. There is therefore now no condemnation to those who are in Christ Jesus, who don't walk according to the flesh, but according to the Spirit. 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 8.4. that the ordice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 8.5. For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. 8.6. For the mind of the flesh is death, but the mind of the Spirit is life and peace; 8.7. because the mind of the flesh is hostile towards God; for it is not subject to God's law, neither indeed can it be. 8.8. Those who are in the flesh can't please God. 8.9. But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn't have the Spirit of Christ, he is not his. 8.10. If Christ is in you, the body is dead because of sin, but the spirit is alive because of righteousness. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.14. For as many as are led by the Spirit of God, these are children of God. 8.21. that the creation itself also will be delivered from the bondage of decay into the liberty of the glory of the children of God. 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 8.33. Who could bring a charge against God's elect? It is God who justifies. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 10.2. For I testify about them that they have a zeal for God, but not according to knowledge. 10.3. For being ignorant of God's righteousness, and seeking to establish their own righteousness, they didn't subject themselves to the righteousness of God. 10.4. For Christ is the end of the law for righteousness to everyone who believes. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 12.4. For even as we have many members in one body, and all the members don't have the same function 12.5. so we, who are many, are one body in Christ, and individually members one of another. 12.6. Having gifts differing according to the grace that was given to us, if prophecy, let us prophesy according to the proportion of our faith; 12.7. or service, let us give ourselves to service; or he who teaches, to his teaching; 12.8. or he who exhorts, to his exhorting: he who gives, let him do it with liberality; he who rules, with diligence; he who shows mercy, with cheerfulness. 12.10. In love of the brothers be tenderly affectionate one to another; in honor preferring one another; 12.11. not lagging in diligence; fervent in spirit; serving the Lord; 12.13. contributing to the needs of the saints; given to hospitality. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 15.5. Now the God of patience and of encouragement grant you to be of the same mind one with another according to Christ Jesus 15.7. Therefore receive one another, even as Christ also received you, to the glory of God.
29. 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;
30. New Testament, John, 1.1-1.3, 1.9, 1.12, 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, 7.38, 12.24, 14.2 (1st cent. CE - 1st cent. CE)

1.1. In the beginning was the Word, and the Word was with God, and the Word was God. 1.2. The same was in the beginning with God. 1.3. All things were made through him. Without him was not anything made that has been made. 1.9. The true light that enlightens everyone was coming into the world. 1.12. But as many as received him, to them he gave the right to become God's children, to those who believe in his name: 1.16. From his fullness we all received grace upon grace. 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. 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.
31. New Testament, Luke, 3.7-3.9, 22.2, 24.5 (1st cent. CE - 1st cent. CE)

3.7. He said therefore to the multitudes who went out to be baptized by him, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Bring forth therefore fruits worthy of repentance, and don't begin to say among yourselves, 'We have Abraham for our father;' for I tell you that God is able to raise up children to Abraham from these stones! 3.9. Even now the ax also lies at the root of the trees. Every tree therefore that doesn't bring forth good fruit is cut down, and thrown into the fire. 22.2. The chief priests and the scribes sought how they might put him to death, for they feared the people. 24.5. Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead?
32. New Testament, Mark, 1.4-1.8, 1.15, 14.33 (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. 1.15. and saying, "The time is fulfilled, and the Kingdom of God is at hand! Repent, and believe in the gospel. 14.33. He took with him Peter, James, and John, and began to be greatly troubled and distressed.
33. New Testament, Matthew, 3.7-3.10, 27.52, 28.19-28.20 (1st cent. CE - 1st cent. CE)

3.7. But when he saw many of the Pharisees and Sadducees coming for his baptism, he said to them, "You offspring of vipers, who warned you to flee from the wrath to come? 3.8. Therefore bring forth fruit worthy of repentance! 3.9. Don't think to yourselves, 'We have Abraham for our father,' for I tell you that God is able to raise up children to Abraham from these stones. 3.10. Even now the ax lies at the root of the trees. Therefore, every tree that doesn't bring forth good fruit is cut down, and cast into the fire. 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.
34. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE)

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

36. 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.
37. Hermas, Mandates, 4.3 (2nd cent. CE - 2nd cent. CE)

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

39. Irenaeus, Refutation of All Heresies, 1.21.4-1.21.5, 1.23 (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.
40. Justin, First Apology, 66.3 (2nd cent. CE - 2nd cent. CE)

41. Tertullian, On The Soul, 50 (2nd cent. CE - 3rd cent. CE)

42. 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.
43. Tertullian, On The Resurrection of The Flesh, 47.11-47.12 (2nd cent. CE - 3rd cent. CE)

44. 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.
45. Nag Hammadi, The Gospel of Philip, 52.21-52.25, 72.22-72.24, 86.4-86.5 (3rd cent. CE - 3rd cent. CE)

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

47. Origen, On First Principles, 3.1.4 (3rd cent. CE - 3rd cent. CE)

3.1.4. If any one now were to say that those things which happen to us from an external cause, and call forth our movements, are of such a nature that it is impossible to resist them, whether they incite us to good or evil, let the holder of this opinion turn his attention for a little upon himself, and carefully inspect the movements of his own mind, unless he has discovered already, that when an enticement to any desire arises, nothing is accomplished until the assent of the soul is gained, and the authority of the mind has granted indulgence to the wicked suggestion; so that a claim might seem to be made by two parties on certain probable grounds as to a judge residing within the tribunals of our heart, in order that, after the statement of reasons, the decree of execution may proceed from the judgment of reason. For, to take an illustration: if, to a man who has determined to live continently and chastely, and to keep himself free from all pollution with women, a woman should happen to present herself, inciting and alluring him to act contrary to his purpose, that woman is not a complete and absolute cause or necessity of his transgressing, since it is in his power, by remembering his resolution, to bridle the incitements to lust, and by the stern admonitions of virtue to restrain the pleasure of the allurement that solicits him; so that, all feeling of indulgence being driven away, his determination may remain firm and enduring. Finally, if to any men of learning, strengthened by divine training, allurements of that kind present themselves, remembering immediately what they are, and calling to mind what has long been the subject of their meditation and instruction, and fortifying themselves by the support of a holier doctrine, they reject and repel all incitement to pleasure, and drive away opposing lusts by the interposition of the reason implanted within them. 3.1.4. But if any one maintain that this very external cause is of such a nature that it is impossible to resist it when it comes in such a way, let him turn his attention to his own feelings and movements, (and see) whether there is not an approval, and assent, and inclination of the controlling principle towards some object on account of some specious arguments. For, to take an instance, a woman who has appeared before a man that has determined to be chaste, and to refrain from carnal intercourse, and who has incited him to act contrary to his purpose, is not a perfect cause of annulling his determination. For, being altogether pleased with the luxury and allurement of the pleasure, and not wishing to resist it, or to keep his purpose, he commits an act of licentiousness. Another man, again (when the same things have happened to him who has received more instruction, and has disciplined himself ), encounters, indeed, allurements and enticements; but his reason, as being strengthened to a higher point, and carefully trained, and confirmed in its views towards a virtuous course, or being near to confirmation, repels the incitement, and extinguishes the desire.
48. Plotinus, Enneads, 1.2 (3rd cent. CE - 3rd cent. CE)

49. 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)

50. Epigraphy, Aphrodisias, 7

51. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
achaicus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 457
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
allegory, allegorical exegesis Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 431
allowance, permission (of god or providence) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
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
apatheia, freedom from, eradication of, emotion (; did christ exhibit apatheia? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
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
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
ascension nan
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
atonement, as defeat of the devil nan
atonement, as means of deliverance from death nan
atonement, timing of nan
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 369, 431, 432, 439
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, as seal Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
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 Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60; Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432, 439; 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) 35, 108, 244; 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) 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
baptismal formulae, short form for name Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
believer, identity of Hockey, The Role of Emotion in 1 Peter (2019) 150
birth Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
blood Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97; 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) 108
body of christ Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
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
care, of god or christ for creation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
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 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
choices Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
christ, and freedom from demons Wiebe, Fallen Angels in the Theology of St Augustine (2021) 221
christ, did christ have emotions? Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
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
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
community Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
compassion, conversion, significance of deSilva, Ephesians (2022) 128, 221, 228
conformity to, union with Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
conformity to Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
corinth Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
cotexts Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
courage Schibli, Hierocles of Alexandria (2002) 212
covenant, mosaic Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
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, christ as, with god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
creator Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
cross, sign of the Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
cross Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
crucifixion Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 183; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
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
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, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
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; Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
death (natural, physical), dead to life, death to sin, mortification Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
death (natural, physical) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
death of condemnation Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
death personified in gnostic, mortality Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
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
demons, source of bad thoughts and emotions Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
descent, of the soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
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
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, 249, 256
dying with christ deSilva, Ephesians (2022) 200, 228
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
eschatology Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
eucharist 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
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
exhortation Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
exousia Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63
experience/experiential Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 249
ferguson, e. Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 552
first day of the week Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 115
first movements, origen Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
flesh Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
food Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163
formation of christian ethos deSilva, Ephesians (2022) 128, 200, 221
formulae, of affiliation Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
formulae, of naming Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
formulae, short Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 63, 117, 201
gabe, verleihung Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363
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
glory, doxa (δόξα) Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320
glory Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
god, representations of, creator Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194, 203
god, representations of, judge Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 117
grace, as gods beneficence deSilva, Ephesians (2022) 254
grace, gnade Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 347
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) 136, 173; 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
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
holy spirit, as arrabwn Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
homonymy, incarnation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
honor and dishonor deSilva, Ephesians (2022) 128, 200, 254
hope 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
idolatry, action Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
idolatry, in the new testament Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 203
idols, lifeless Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 203
illness, disease Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
imitation, of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
inheritance deSilva, Ephesians (2022) 254
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
jesus, mithraic Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
jesus, return of deSilva, Ephesians (2022) 254
jesus, soul Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
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) 347
jewish practices/torah observance, circumcision Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 117
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) 108
judgment deSilva, Ephesians (2022) 254
just Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
justice Schibli, Hierocles of Alexandria (2002) 212
justin martyr Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
kerygma, christian Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
kingdom of god Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
law, laws, death to Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 104
law, old testament Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
law 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
leib Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 457
letters Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
liberation of body, and sign production Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 212, 214
life, eternal Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35, 108, 244
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
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
liturgy, of dedication to christ Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
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
lord jesus christ, judgement by Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
love Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
love of money (φιλοχρηματία) Schibli, Hierocles of Alexandria (2002) 212
love of pleasure (φιληδονία) Schibli, Hierocles of Alexandria (2002) 212
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 367, 369, 431, 432, 439
marcosians Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
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
meals Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 163
mediator, christ as Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
messiah, presentation of nan
messiah Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
methodius of olympus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
michael, archangel Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
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) 35, 108
moses Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247; Rogers, God and the Idols: Representations of God in 1 Corinthians 8-10 (2016) 194
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
namen, jesu christi Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 363
necessity/require (anagkē, anagkazō) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 117
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, 228, 254
obedience Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
old person deSilva, Ephesians (2022) 200, 228, 254
oriental/oriental religions Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 19
origen, church father, bad thoughts sometimes suggested by demons, sometimes natural Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
origen, church father, connects first movements with bad thoughts, thus blurring distinction from emotion Sorabji, Emotion and Peace of Mind: From Stoic Agitation to Christian Temptation (2000) 350
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
passions deSilva, Ephesians (2022) 228, 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, letters of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
paul, teachings of Berglund Crostini and Kelhoffer, Why We Sing: Music, Word, and Liturgy in Early Christianity (2022) 86
paul, voyage to rome, on death and resurrection in baptism Griffiths, The Isis-Book (Metamorphoses, Book XI) (1975) 52
paul Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 142, 201
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
per fidem iesu christi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 369, 431, 432
perfection Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97
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
philo of alexandria Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 249
philosophy/philosophical Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 249
planets Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
plato Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34
platonism/platonic Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 249
platonism Brakke, Satlow, Weitzman, Religion and the Self in Antiquity (2005) 60; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 201
populus romanus Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1769
porphyry Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
portrayal in acts, reception of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108, 244
power Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
practical wisdom Schibli, Hierocles of Alexandria (2002) 212
pre-existence of christ Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
prophets Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
prozesse Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 457
ptolemaeus, ptolemaean valentinian, astronomer Rasimus, Paradise Reconsidered in Gnostic Mythmaking: Rethinking Sethianism in Light of the Ophite Evidence (2009) 247
public seal Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 1769
purification/purity Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 240
purity Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 3
rabbis Vinzent, Christ's Resurrection in Early Christianity and the Making of the New Testament (2013) 34, 115
rationality of torah, in rabbinic sources Hayes, What's Divine about Divine Law?: Early Perspectives (2015) 253
reading, communal Soyars, The Shepherd of Hermas and the Pauline Legacy (2019) 44
rebirth Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 909; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 201
reconciliation Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 136
reparation/guilt, paul nan nan
repentance Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
resurrection, as prerequisite for judgment Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108
resurrection, connection to morality Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
resurrection, of jesus Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35
resurrection, of the soul Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 244
resurrection, purpose of Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 108
resurrection, relationship to salvation Mcglothlin, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism (2018) 35, 108
resurrection Frey and Levison, The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives (2014) 320; Hellholm et al., Ablution, Initiation, and Baptism: Late Antiquity, Early Judaism, and Early Christianity (2010) 909; Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 228; Jeong, Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation (2023) 239, 249, 256, 263; Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 201; Vanhoye, Moore, Ounsworth, A Perfect Priest: Studies in the Letter to the Hebrews (2018) 97; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
resurrection of the body Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 142
reveal, revelation Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 174
righteousness deSilva, Ephesians (2022) 128
rising with christ deSilva, Ephesians (2022) 228
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 173
ritual Nissinen and Uro, Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity (2008) 357
ritual practices Seim and Okland, Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity (2009) 201