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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 9.22-9.23


εἰ δὲ θέλων ὁ θεὸς ἐνδείξασθαι τὴν ὀργὴν καὶ γνωρίσαι τὸ δυνατὸν αὐτοῦἤνεγκενἐν πολλῇ μακροθυμίᾳσκεύη ὀργῆςκατηρτισμέναεἰς ἀπώλειανWhat if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction


ἵνα γνωρίσῃ τὸν πλοῦτον τῆς δόξης αὐτοῦ ἐπὶ σκεύη ἐλέους, ἃ προητοίμασεν εἰς δόξανand that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory


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

55 results
1. Hebrew Bible, Deuteronomy, 1.41, 18.15-18.16, 18.19, 22.5, 30.14, 32.35-32.36 (9th cent. BCE - 3rd cent. BCE)

1.41. וַתַּעֲנוּ וַתֹּאמְרוּ אֵלַי חָטָאנוּ לַיהוָה אֲנַחְנוּ נַעֲלֶה וְנִלְחַמְנוּ כְּכֹל אֲשֶׁר־צִוָּנוּ יְהוָה אֱלֹהֵינוּ וַתַּחְגְּרוּ אִישׁ אֶת־כְּלֵי מִלְחַמְתּוֹ וַתָּהִינוּ לַעֲלֹת הָהָרָה׃ 18.15. נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃ 18.16. כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃ 18.19. וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃ 22.5. לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 32.35. לִי נָקָם וְשִׁלֵּם לְעֵת תָּמוּט רַגְלָם כִּי קָרוֹב יוֹם אֵידָם וְחָשׁ עֲתִדֹת לָמוֹ׃ 32.36. כִּי־יָדִין יְהוָה עַמּוֹ וְעַל־עֲבָדָיו יִתְנֶחָם כִּי יִרְאֶה כִּי־אָזְלַת יָד וְאֶפֶס עָצוּר וְעָזוּב׃ 1.41. Then ye answered and said unto me: ‘We have sinned against the LORD, we will go up and fight, according to all that the LORD our God commanded us.’ And ye girded on every man his weapons of war, and deemed it a light thing to go up into the hill-country." 18.15. A prophet will the LORD thy God raise up unto thee, from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken;" 18.16. according to all that thou didst desire of the LORD thy God in Horeb in the day of the assembly, saying: ‘Let me not hear again the voice of the LORD my God, neither let me see this great fire any more, that I die not.’" 18.19. And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." 22.5. A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God." 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it." 32.35. Vengeance is Mine, and recompense, Against the time when their foot shall slip; For the day of their calamity is at hand, And the things that are to come upon them shall make haste." 32.36. For the LORD will judge His people, And repent Himself for His servants; When He seeth that their stay is gone, And there is none remaining, shut up or left at large."
2. Hebrew Bible, Exodus, 16.10, 24.16, 25.8, 25.39, 33.19 (9th cent. BCE - 3rd cent. BCE)

24.16. וַיִּשְׁכֹּן כְּבוֹד־יְהוָה עַל־הַר סִינַי וַיְכַסֵּהוּ הֶעָנָן שֵׁשֶׁת יָמִים וַיִּקְרָא אֶל־מֹשֶׁה בַּיּוֹם הַשְּׁבִיעִי מִתּוֹךְ הֶעָנָן׃ 25.8. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם׃ 25.39. כִּכָּר זָהָב טָהוֹר יַעֲשֶׂה אֹתָהּ אֵת כָּל־הַכֵּלִים הָאֵלֶּה׃ 33.19. וַיֹּאמֶר אֲנִי אַעֲבִיר כָּל־טוּבִי עַל־פָּנֶיךָ וְקָרָאתִי בְשֵׁם יְהוָה לְפָנֶיךָ וְחַנֹּתִי אֶת־אֲשֶׁר אָחֹן וְרִחַמְתִּי אֶת־אֲשֶׁר אֲרַחֵם׃ 16.10. And it came to pass, as Aaron spoke unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the LORD appeared in the cloud." 24.16. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days; and the seventh day He called unto Moses out of the midst of the cloud." 25.8. And let them make Me a sanctuary, that I may dwell among them." 25.39. of a talent of pure gold shall it be made, with all these vessels." 33.19. And He said: ‘I will make all My goodness pass before thee, and will proclaim the name of the LORD before thee; and I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.’"
3. Hebrew Bible, Genesis, 3.24, 4.6-4.7, 5.18-5.19, 11.5-11.6, 27.3, 28.12 (9th cent. BCE - 3rd cent. BCE)

3.24. וַיְגָרֶשׁ אֶת־הָאָדָם וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת־הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת לִשְׁמֹר אֶת־דֶּרֶךְ עֵץ הַחַיִּים׃ 4.6. וַיֹּאמֶר יְהוָה אֶל־קָיִן לָמָּה חָרָה לָךְ וְלָמָּה נָפְלוּ פָנֶיךָ׃ 4.7. הֲלוֹא אִם־תֵּיטִיב שְׂאֵת וְאִם לֹא תֵיטִיב לַפֶּתַח חַטָּאת רֹבֵץ וְאֵלֶיךָ תְּשׁוּקָתוֹ וְאַתָּה תִּמְשָׁל־בּוֹ׃ 5.18. וַיְחִי־יֶרֶד שְׁתַּיִם וְשִׁשִּׁים שָׁנָה וּמְאַת שָׁנָה וַיּוֹלֶד אֶת־חֲנוֹךְ׃ 5.19. וַיְחִי־יֶרֶד אַחֲרֵי הוֹלִידוֹ אֶת־חֲנוֹךְ שְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 11.5. וַיֵּרֶד יְהוָה לִרְאֹת אֶת־הָעִיר וְאֶת־הַמִּגְדָּל אֲשֶׁר בָּנוּ בְּנֵי הָאָדָם׃ 11.6. וַיֹּאמֶר יְהוָה הֵן עַם אֶחָד וְשָׂפָה אַחַת לְכֻלָּם וְזֶה הַחִלָּם לַעֲשׂוֹת וְעַתָּה לֹא־יִבָּצֵר מֵהֶם כֹּל אֲשֶׁר יָזְמוּ לַעֲשׂוֹת׃ 27.3. וְעַתָּה שָׂא־נָא כֵלֶיךָ תֶּלְיְךָ וְקַשְׁתֶּךָ וְצֵא הַשָּׂדֶה וְצוּדָה לִּי צידה [צָיִד׃] 27.3. וַיְהִי כַּאֲשֶׁר כִּלָּה יִצְחָק לְבָרֵךְ אֶת־יַעֲקֹב וַיְהִי אַךְ יָצֹא יָצָא יַעֲקֹב מֵאֵת פְּנֵי יִצְחָק אָבִיו וְעֵשָׂו אָחִיו בָּא מִצֵּידוֹ׃ 28.12. וַיַּחֲלֹם וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה וְרֹאשׁוֹ מַגִּיעַ הַשָּׁמָיְמָה וְהִנֵּה מַלְאֲכֵי אֱלֹהִים עֹלִים וְיֹרְדִים בּוֹ׃ 3.24. So He drove out the man; and He placed at the east of the garden of Eden the cherubim, and the flaming sword which turned every way, to keep the way to the tree of life." 4.6. And the LORD said unto Cain: ‘Why art thou wroth? and why is thy countece fallen?" 4.7. If thou doest well, shall it not be lifted up? and if thou doest not well, sin coucheth at the door; and unto thee is its desire, but thou mayest rule over it.’" 5.18. And Jared lived a hundred sixty and two years, and begot Enoch." 5.19. And Jared lived after he begot Enoch eight hundred years, and begot sons and daughters." 11.5. And the LORD came down to see the city and the tower, which the children of men builded." 11.6. And the LORD said: ‘Behold, they are one people, and they have all one language; and this is what they begin to do; and now nothing will be withholden from them, which they purpose to do." 27.3. Now therefore take, I pray thee, thy weapons, thy quiver and thy bow, and go out to the field, and take me venison;" 28.12. And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it."
4. Hebrew Bible, Job, 14.5 (9th cent. BCE - 3rd cent. BCE)

14.5. אִם חֲרוּצִים יָמָיו מִסְפַּר־חֳדָשָׁיו אִתָּךְ חקו [חֻקָּיו] עָשִׂיתָ וְלֹא יַעֲבוֹר׃ 14.5. Seeing his days are determined, The number of his months is with Thee, And Thou hast appointed his bounds that he cannot pass;"
5. Hebrew Bible, Jonah, 1.5 (9th cent. BCE - 3rd cent. BCE)

1.5. וַיִּירְאוּ הַמַּלָּחִים וַיִּזְעֲקוּ אִישׁ אֶל־אֱלֹהָיו וַיָּטִלוּ אֶת־הַכֵּלִים אֲשֶׁר בָּאֳנִיָּה אֶל־הַיָּם לְהָקֵל מֵעֲלֵיהֶם וְיוֹנָה יָרַד אֶל־יַרְכְּתֵי הַסְּפִינָה וַיִּשְׁכַּב וַיֵּרָדַם׃ 1.5. And the mariners were afraid, and cried every man unto his god; and they cast forth the wares that were in the ship into the sea, to lighten it unto them. But Jonah was gone down into the innermost parts of the ship; and he lay, and was fast asleep."
6. Hebrew Bible, Leviticus, 15.4, 23.29 (9th cent. BCE - 3rd cent. BCE)

15.4. כָּל־הַמִּשְׁכָּב אֲשֶׁר יִשְׁכַּב עָלָיו הַזָּב יִטְמָא וְכָל־הַכְּלִי אֲשֶׁר־יֵשֵׁב עָלָיו יִטְמָא׃ 23.29. כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃ 15.4. Every bed whereon he that hath the issue lieth shall be unclean; and every thing whereon he sitteth shall be unclean. ." 23.29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people."
7. Hebrew Bible, Psalms, 36.8-36.10, 39.7-39.9, 40.6-40.8, 51.5, 51.7, 110.2 (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׃ 39.7. אַךְ־בְּצֶלֶם יִתְהַלֶּךְ־אִישׁ אַךְ־הֶבֶל יֶהֱמָיוּן יִצְבֹּר וְלֹא־יֵדַע מִי־אֹסְפָם׃ 39.8. וְעַתָּה מַה־קִּוִּיתִי אֲדֹנָי תּוֹחַלְתִּי לְךָ הִיא׃ 39.9. מִכָּל־פְּשָׁעַי הַצִּילֵנִי חֶרְפַּת נָבָל אַל־תְּשִׂימֵנִי׃ 40.6. רַבּוֹת עָשִׂיתָ אַתָּה יְהוָה אֱלֹהַי נִפְלְאֹתֶיךָ וּמַחְשְׁבֹתֶיךָ אֵלֵינוּ אֵין עֲרֹךְ אֵלֶיךָ אַגִּידָה וַאֲדַבֵּרָה עָצְמוּ מִסַּפֵּר׃ 40.7. זֶבַח וּמִנְחָה לֹא־חָפַצְתָּ אָזְנַיִם כָּרִיתָ לִּי עוֹלָה וַחֲטָאָה לֹא שָׁאָלְתָּ׃ 40.8. אָז אָמַרְתִּי הִנֵּה־בָאתִי בִּמְגִלַּת־סֵפֶר כָּתוּב עָלָי׃ 51.5. כִּי־פְשָׁעַי אֲנִי אֵדָע וְחַטָּאתִי נֶגְדִּי תָמִיד׃ 51.7. הֵן־בְּעָווֹן חוֹלָלְתִּי וּבְחֵטְא יֶחֱמַתְנִי אִמִּי׃ 110.2. מַטֵּה־עֻזְּךָ יִשְׁלַח יְהוָה מִצִּיּוֹן רְדֵה בְּקֶרֶב אֹיְבֶיךָ׃ 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." 39.7. Surely man walketh as a mere semblance; surely for vanity they are in turmoil; He heapeth up riches, and knoweth not who shall gather them." 39.8. And now, Lord, what wait I for? My hope, it is in Thee." 39.9. Deliver me from all my transgressions; make me not the reproach of the base." 40.6. Many things hast Thou done, O LORD my God, even Thy wonderful works, and Thy thoughts toward us; there is none to be compared unto Thee! If I would declare and speak of them, they are more than can be told." 40.7. Sacrifice and meal-offering Thou hast no delight in; mine ears hast Thou opened; burnt-offering and sin-offering hast Thou not required." 40.8. Then said I: 'Lo, I am come with the roll of a book which is prescribed for me;" 51.5. For I know my transgressions; And my sin is ever before me." 51.7. Behold, I was brought forth in iniquity, and in sin did my mother conceive me." 110.2. The rod of Thy strength the LORD will send out of Zion: 'Rule thou in the midst of thine enemies.'"
8. Hebrew Bible, 1 Kings, 17.20, 22.19-22.23 (8th cent. BCE - 5th cent. BCE)

22.19. וַיֹּאמֶר לָכֵן שְׁמַע דְּבַר־יְהוָה רָאִיתִי אֶת־יְהוָה יֹשֵׁב עַל־כִּסְאוֹ וְכָל־צְבָא הַשָּׁמַיִם עֹמֵד עָלָיו מִימִינוֹ וּמִשְּׂמֹאלוֹ׃ 22.21. וַיֵּצֵא הָרוּחַ וַיַּעֲמֹד לִפְנֵי יְהוָה וַיֹּאמֶר אֲנִי אֲפַתֶּנּוּ וַיֹּאמֶר יְהוָה אֵלָיו בַּמָּה׃ 22.22. וַיֹּאמֶר אֵצֵא וְהָיִיתִי רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאָיו וַיֹּאמֶר תְּפַתֶּה וְגַם־תּוּכָל צֵא וַעֲשֵׂה־כֵן׃ 22.23. וְעַתָּה הִנֵּה נָתַן יְהוָה רוּחַ שֶׁקֶר בְּפִי כָּל־נְבִיאֶיךָ אֵלֶּה וַיהוָה דִּבֶּר עָלֶיךָ רָעָה׃ 17.20. And he cried unto the LORD, and said: ‘O LORD my God, hast Thou also brought evil upon the widow with whom I sojourn, by slaying her son?’" 22.19. And he said: ‘Therefore hear thou the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on his left." 22.20. And the LORD said: Who shall entice Ahab, that he may go up and fall at Ramoth-gilead. And one said: On this manner; and another said: On that manner." 22.21. And there came forth the spirit, and stood before the LORD, and said: I will entice him." 22.22. And the LORD said unto him: Wherewith? And he said: I will go forth, and will be a lying spirit in the mouth of all his prophets. And He said: Thou shalt entice him, and shalt prevail also; go forth, and do so." 22.23. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets; and the LORD hath spoken evil concerning thee.’"
9. Hebrew Bible, 1 Samuel, 10.10, 15.11, 16.14, 28.12-28.19 (8th cent. BCE - 5th cent. BCE)

15.11. נִחַמְתִּי כִּי־הִמְלַכְתִּי אֶת־שָׁאוּל לְמֶלֶךְ כִּי־שָׁב מֵאַחֲרַי וְאֶת־דְּבָרַי לֹא הֵקִים וַיִּחַר לִשְׁמוּאֵל וַיִּזְעַק אֶל־יְהוָה כָּל־הַלָּיְלָה׃ 16.14. וְרוּחַ יְהוָה סָרָה מֵעִם שָׁאוּל וּבִעֲתַתּוּ רוּחַ־רָעָה מֵאֵת יְהוָה׃ 28.12. וַתֵּרֶא הָאִשָּׁה אֶת־שְׁמוּאֵל וַתִּזְעַק בְּקוֹל גָּדוֹל וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל לֵאמֹר לָמָּה רִמִּיתָנִי וְאַתָּה שָׁאוּל׃ 28.13. וַיֹּאמֶר לָהּ הַמֶּלֶךְ אַל־תִּירְאִי כִּי מָה רָאִית וַתֹּאמֶר הָאִשָּׁה אֶל־שָׁאוּל אֱלֹהִים רָאִיתִי עֹלִים מִן־הָאָרֶץ׃ 28.14. וַיֹּאמֶר לָהּ מַה־תָּאֳרוֹ וַתֹּאמֶר אִישׁ זָקֵן עֹלֶה וְהוּא עֹטֶה מְעִיל וַיֵּדַע שָׁאוּל כִּי־שְׁמוּאֵל הוּא וַיִּקֹּד אַפַּיִם אַרְצָה וַיִּשְׁתָּחוּ׃ 28.15. וַיֹּאמֶר שְׁמוּאֵל אֶל־שָׁאוּל לָמָּה הִרְגַּזְתַּנִי לְהַעֲלוֹת אֹתִי וַיֹּאמֶר שָׁאוּל צַר־לִי מְאֹד וּפְלִשְׁתִּים נִלְחָמִים בִּי וֵאלֹהִים סָר מֵעָלַי וְלֹא־עָנָנִי עוֹד גַּם בְּיַד־הַנְּבִיאִם גַּם־בַּחֲלֹמוֹת וָאֶקְרָאֶה לְךָ לְהוֹדִיעֵנִי מָה אֶעֱשֶׂה׃ 28.16. וַיֹּאמֶר שְׁמוּאֵל וְלָמָּה תִּשְׁאָלֵנִי וַיהוָה סָר מֵעָלֶיךָ וַיְהִי עָרֶךָ׃ 28.17. וַיַּעַשׂ יְהוָה לוֹ כַּאֲשֶׁר דִּבֶּר בְּיָדִי וַיִּקְרַע יְהוָה אֶת־הַמַּמְלָכָה מִיָּדֶךָ וַיִּתְּנָהּ לְרֵעֲךָ לְדָוִד׃ 28.18. כַּאֲשֶׁר לֹא־שָׁמַעְתָּ בְּקוֹל יְהוָה וְלֹא־עָשִׂיתָ חֲרוֹן־אַפּוֹ בַּעֲמָלֵק עַל־כֵּן הַדָּבָר הַזֶּה עָשָׂה־לְךָ יְהוָה הַיּוֹם הַזֶּה׃ 28.19. וְיִתֵּן יְהוָה גַּם אֶת־יִשְׂרָאֵל עִמְּךָ בְּיַד־פְּלִשְׁתִּים וּמָחָר אַתָּה וּבָנֶיךָ עִמִּי גַּם אֶת־מַחֲנֵה יִשְׂרָאֵל יִתֵּן יְהוָה בְּיַד־פְּלִשְׁתִּים׃ 10.10. And when they came there to the hill, behold, a company of prophets met him; and the spirit of God came upon him, and he prophesied among them." 15.11. I regret that I have set up Sha᾽ul to be king: for he is turned back from following me, and he has not performed my commandments. And it grieved Shemu᾽el; and he cried to the Lord all night." 16.14. But the spirit of the Lord departed from Sha᾽ul, and an evil spirit from the Lord tormented him." 28.12. And when the woman saw Shemu᾽el, she cried with a loud voice: and the woman spoke to Sha᾽ul, saying, Why hast thou deceived me? for thou art Sha᾽ul." 28.13. And the king said to her, Be not afraid: for what sawest thou? And the woman said to Sha᾽ul, I saw a godlike man ascending out of the earth." 28.14. And he said to her, What form is he of? And she said, An old man comes up; and he is covered with a mantle. And Sha᾽ul knew that it was Shemu᾽el, and he stooped with his face to the ground, and bowed himself." 28.15. And Shemu᾽el said to Sha᾽ul, Why hast thou disquieted me, to bring me up? And Sha᾽ul answered, I am greatly distressed; for the Pelishtim make war against me, and God has departed from me, and answers me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayst make known to me what I shall do." 28.16. Then said Shemu᾽el, Why then dost thou ask of me, seeing the Lord has departed from thee, and is become thy enemy?" 28.17. And the Lord has done for himself, as he spoke by me: for the Lord has rent the kingdom out of thy hand, and given it to thy neighbour, to David:" 28.18. because thou wouldst not obey the voice of the Lord nor wouldst execute his fierce wrath upon ῾Amaleq, therefore has the Lord done this thing to thee this day." 28.19. Moreover the Lord will also deliver Yisra᾽el with thee into the hand of the Pelishtim: and to morrow shalt thou and thy sons be with me: the Lord also shall deliver the camp of Yisra᾽el into the hand of the Pelishtim."
10. Hebrew Bible, 2 Samuel, 7.18 (8th cent. BCE - 5th cent. BCE)

7.18. וַיָּבֹא הַמֶּלֶךְ דָּוִד וַיֵּשֶׁב לִפְנֵי יְהוָה וַיֹּאמֶר מִי אָנֹכִי אֲדֹנָי יְהוִה וּמִי בֵיתִי כִּי הֲבִיאֹתַנִי עַד־הֲלֹם׃ 7.18. Then king David went in, and sat before the Lord, and he said, Who am I, O Lord God? and what is my house, that Thou hast brought me thus far?"
11. Hebrew Bible, Isaiah, 6.3, 8.17-8.18, 25.1, 29.15-29.16, 41.25, 42.6, 42.21, 45.8-45.13, 49.7 (8th cent. BCE - 5th cent. BCE)

6.3. וְקָרָא זֶה אֶל־זֶה וְאָמַר קָדוֹשׁ קָדוֹשׁ קָדוֹשׁ יְהוָה צְבָאוֹת מְלֹא כָל־הָאָרֶץ כְּבוֹדוֹ׃ 8.17. וְחִכִּיתִי לַיהוָה הַמַּסְתִּיר פָּנָיו מִבֵּית יַעֲקֹב וְקִוֵּיתִי־לוֹ׃ 8.18. הִנֵּה אָנֹכִי וְהַיְלָדִים אֲשֶׁר נָתַן־לִי יְהוָה לְאֹתוֹת וּלְמוֹפְתִים בְּיִשְׂרָאֵל מֵעִם יְהוָה צְבָאוֹת הַשֹּׁכֵן בְּהַר צִיּוֹן׃ 25.1. כִּי־תָנוּחַ יַד־יְהוָה בָּהָר הַזֶּה וְנָדוֹשׁ מוֹאָב תַּחְתָּיו כְּהִדּוּשׁ מַתְבֵּן במי [בְּמוֹ] מַדְמֵנָה׃ 25.1. יְהוָה אֱלֹהַי אַתָּה אֲרוֹמִמְךָ אוֹדֶה שִׁמְךָ כִּי עָשִׂיתָ פֶּלֶא עֵצוֹת מֵרָחוֹק אֱמוּנָה אֹמֶן׃ 29.15. הוֹי הַמַּעֲמִיקִים מֵיהוָה לַסְתִּר עֵצָה וְהָיָה בְמַחְשָׁךְ מַעֲשֵׂיהֶם וַיֹּאמְרוּ מִי רֹאֵנוּ וּמִי יוֹדְעֵנוּ׃ 29.16. הַפְכְּכֶם אִם־כְּחֹמֶר הַיֹּצֵר יֵחָשֵׁב כִּי־יֹאמַר מַעֲשֶׂה לְעֹשֵׂהוּ לֹא עָשָׂנִי וְיֵצֶר אָמַר לְיוֹצְרוֹ לֹא הֵבִין׃ 41.25. הַעִירוֹתִי מִצָּפוֹן וַיַּאת מִמִּזְרַח־שֶׁמֶשׁ יִקְרָא בִשְׁמִי וְיָבֹא סְגָנִים כְּמוֹ־חֹמֶר וּכְמוֹ יוֹצֵר יִרְמָס־טִיט׃ 42.6. אֲנִי יְהוָה קְרָאתִיךָ בְצֶדֶק וְאַחְזֵק בְּיָדֶךָ וְאֶצָּרְךָ וְאֶתֶּנְךָ לִבְרִית עָם לְאוֹר גּוֹיִם׃ 42.21. יְהוָה חָפֵץ לְמַעַן צִדְקוֹ יַגְדִּיל תּוֹרָה וְיַאְדִּיר׃ 45.8. הַרְעִיפוּ שָׁמַיִם מִמַּעַל וּשְׁחָקִים יִזְּלוּ־צֶדֶק תִּפְתַּח־אֶרֶץ וְיִפְרוּ־יֶשַׁע וּצְדָקָה תַצְמִיחַ יַחַד אֲנִי יְהוָה בְּרָאתִיו׃ 45.9. הוֹי רָב אֶת־יֹצְרוֹ חֶרֶשׂ אֶת־חַרְשֵׂי אֲדָמָה הֲיֹאמַר חֹמֶר לְיֹצְרוֹ מַה־תַּעֲשֶׂה וּפָעָלְךָ אֵין־יָדַיִם לוֹ׃ 45.11. כֹּה־אָמַר יְהוָה קְדוֹשׁ יִשְׂרָאֵל וְיֹצְרוֹ הָאֹתִיּוֹת שְׁאָלוּנִי עַל־בָּנַי וְעַל־פֹּעַל יָדַי תְּצַוֻּנִי׃ 45.12. אָנֹכִי עָשִׂיתִי אֶרֶץ וְאָדָם עָלֶיהָ בָרָאתִי אֲנִי יָדַי נָטוּ שָׁמַיִם וְכָל־צְבָאָם צִוֵּיתִי׃ 45.13. אָנֹכִי הַעִירֹתִהוּ בְצֶדֶק וְכָל־דְּרָכָיו אֲיַשֵּׁר הוּא־יִבְנֶה עִירִי וְגָלוּתִי יְשַׁלֵּחַ לֹא בִמְחִיר וְלֹא בְשֹׁחַד אָמַר יְהוָה צְבָאוֹת׃ 49.7. כֹּה אָמַר־יְהוָה גֹּאֵל יִשְׂרָאֵל קְדוֹשׁוֹ לִבְזֹה־נֶפֶשׁ לִמְתָעֵב גּוֹי לְעֶבֶד מֹשְׁלִים מְלָכִים יִרְאוּ וָקָמוּ שָׂרִים וְיִשְׁתַּחֲוּוּ לְמַעַן יְהוָה אֲשֶׁר נֶאֱמָן קְדֹשׁ יִשְׂרָאֵל וַיִּבְחָרֶךָּ׃ 6.3. And one called unto another, and said: Holy, holy, holy, is the LORD of hosts; The whole earth is full of His glory." 8.17. And I will wait for the LORD, that hideth His face from the house of Jacob, and I will look for Him." 8.18. Behold, I and the children whom the LORD hath given me shall be for signs and for wonders in Israel from the LORD of hosts, who dwelleth in mount Zion." 25.1. O LORD, Thou art my God, I will exalt Thee, I will praise Thy name, For Thou hast done wonderful things; Even counsels of old, in faithfulness and truth." 29.15. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say: ‘Who seeth us? and who knoweth us?’" 29.16. O your perversity! Shall the potter be esteemed as clay; that the thing made should say of him that made it: ‘He made me not’; Or the thing framed say of him that framed it: ‘He hath no understanding?’" 41.25. I have roused up one from the north, and he is come, From the rising of the sun one that calleth upon My name; And he shall come upon rulers as upon mortar, And as the potter treadeth clay." 42.6. I the LORD have called thee in righteousness, And have taken hold of thy hand, And kept thee, and set thee for a covet of the people, For a light of the nations;" 42.21. The LORD was pleased, for His righteousness’sake, To make the teaching great and glorious." 45.8. Drop down, ye heavens, from above, and let the skies pour down righteousness; let the earth open, that they may bring forth salvation, and let her cause righteousness to spring up together; I the LORD have created it." 45.9. Woe unto him that striveth with his Maker, as a potsherd with the potsherds of the earth! Shall the clay say to him that fashioned it: ‘What makest thou?’ Or: ‘Thy work, it hath no hands’?" 45.10. Woe unto him that saith unto his father. 'Wherefore begettest thou?’ Or to a woman: ‘Wherefore travailest thou?’" 45.11. Thus saith the LORD, The Holy One of Israel, and his Maker: Ask Me of the things that are to come; Concerning My sons, and concerning the work of My hands, command ye Me." 45.12. I, even I, have made the earth, And created man upon it; I, even My hands, have stretched out the heavens, And all their host have I commanded." 45.13. I have roused him up in victory, And I make level all his ways; He shall build My city, And he shall let Mine exiles go free, Not for price nor reward, Saith the LORD of hosts." 49.7. Thus saith the LORD, The Redeemer of Israel, his Holy One, To him who is despised of men, To him who is abhorred of nations, To a servant of rulers: Kings shall see and arise, Princes, and they shall prostrate themselves; Because of the LORD that is faithful, Even the Holy One of Israel, who hath chosen thee."
12. Hebrew Bible, Jeremiah, 1.5, 18.3-18.6, 31.31-31.34 (8th cent. BCE - 5th cent. BCE)

1.5. בְּטֶרֶם אצורך [אֶצָּרְךָ] בַבֶּטֶן יְדַעְתִּיךָ וּבְטֶרֶם תֵּצֵא מֵרֶחֶם הִקְדַּשְׁתִּיךָ נָבִיא לַגּוֹיִם נְתַתִּיךָ׃ 18.3. וָאֵרֵד בֵּית הַיּוֹצֵר והנהו [וְהִנֵּה־] [הוּא] עֹשֶׂה מְלָאכָה עַל־הָאָבְנָיִם׃ 18.4. וְנִשְׁחַת הַכְּלִי אֲשֶׁר הוּא עֹשֶׂה בַּחֹמֶר בְּיַד הַיּוֹצֵר וְשָׁב וַיַּעֲשֵׂהוּ כְּלִי אַחֵר כַּאֲשֶׁר יָשַׁר בְּעֵינֵי הַיּוֹצֵר לַעֲשׂוֹת׃ 18.5. וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמוֹר׃ 18.6. הֲכַיּוֹצֵר הַזֶּה לֹא־אוּכַל לַעֲשׂוֹת לָכֶם בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה הִנֵּה כַחֹמֶר בְּיַד הַיּוֹצֵר כֵּן־אַתֶּם בְּיָדִי בֵּית יִשְׂרָאֵל׃ 31.31. הִנֵּה יָמִים בָּאִים נְאֻם־יְהוָה וְכָרַתִּי אֶת־בֵּית יִשְׂרָאֵל וְאֶת־בֵּית יְהוּדָה בְּרִית חֲדָשָׁה׃ 31.32. לֹא כַבְּרִית אֲשֶׁר כָּרַתִּי אֶת־אֲבוֹתָם בְּיוֹם הֶחֱזִיקִי בְיָדָם לְהוֹצִיאָם מֵאֶרֶץ מִצְרָיִם אֲשֶׁר־הֵמָּה הֵפֵרוּ אֶת־בְּרִיתִי וְאָנֹכִי בָּעַלְתִּי בָם נְאֻם־יְהוָה׃ 31.33. כִּי זֹאת הַבְּרִית אֲשֶׁר אֶכְרֹת אֶת־בֵּית יִשְׂרָאֵל אַחֲרֵי הַיָּמִים הָהֵם נְאֻם־יְהוָה נָתַתִּי אֶת־תּוֹרָתִי בְּקִרְבָּם וְעַל־לִבָּם אֶכְתֲּבֶנָּה וְהָיִיתִי לָהֶם לֵאלֹהִים וְהֵמָּה יִהְיוּ־לִי לְעָם׃ 31.34. וְלֹא יְלַמְּדוּ עוֹד אִישׁ אֶת־רֵעֵהוּ וְאִישׁ אֶת־אָחִיו לֵאמֹר דְּעוּ אֶת־יְהוָה כִּי־כוּלָּם יֵדְעוּ אוֹתִי לְמִקְטַנָּם וְעַד־גְּדוֹלָם נְאֻם־יְהוָה כִּי אֶסְלַח לַעֲוֺנָם וּלְחַטָּאתָם לֹא אֶזְכָּר־עוֹד׃ 1.5. Before I formed thee in the belly I knew thee, And before thou camest forth out of the womb I sanctified thee; I have appointed thee a prophet unto the nations." 18.3. Then I went down to the potter’s house, and, behold, he was at his work on the wheels." 18.4. And whensoever the vessel that he made of the clay was marred in the hand of the potter, he made it again another vessel, as seemed good to the potter to make it." 18.5. Then the word of the LORD came to me, saying:" 18.6. ’O house of Israel, cannot I do with you as this potter? saith the LORD. Behold, as the clay in the potter’s hand, so are ye in My hand, O house of Israel." 31.31. Behold, the days come, saith the LORD, that I will make a new covet with the house of Israel, and with the house of Judah;" 31.32. not according to the covet that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; forasmuch as they broke My covet, although I was a lord over them, saith the LORD." 31.33. But this is the covet that I will make with the house of Israel after those days, saith the LORD, I will put My law in their inward parts, and in their heart will I write it; and I will be their God, and they shall be My people;" 31.34. and they shall teach no more every man his neighbour, and every man his brother, saying: ‘Know the LORD’; for they shall all know Me, from the least of them unto the greatest of them, saith the LORD; for I will forgive their iniquity, and their sin will I remember no more."
13. Homer, Odyssey, 5.306 (8th cent. BCE - 7th cent. BCE)

14. Hebrew Bible, Ezekiel, 16.17 (6th cent. BCE - 5th cent. BCE)

16.17. וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃ 16.17. Thou didst also take thy fair jewels of My gold and of My silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them;"
15. Anon., 1 Enoch, 20.1-20.7, 66.1 (3rd cent. BCE - 2nd cent. BCE)

20.3. over the world and over Tartarus. Raphael, one of the holy angels, who is over the spirits of men. 20.6. of the holy angels, to wit, he that is set over the best part of mankind and over chaos. Saraqael 20.7. one of the holy angels, who is set over the spirits, who sin in the spirit. Gabriel, one of the holy 66.1. And after that he showed me the angels of punishment who are prepared to come and let loose all the powers of the waters which are beneath in the earth in order to bring judgement and destruction
16. Dead Sea Scrolls, Community Rule, 3.13-4.26, 3.15, 3.16 (2nd cent. BCE - 1st cent. CE)

17. Hebrew Bible, Daniel, 10.13 (2nd cent. BCE - 2nd cent. BCE)

10.13. וְשַׂר מַלְכוּת פָּרַס עֹמֵד לְנֶגְדִּי עֶשְׂרִים וְאֶחָד יוֹם וְהִנֵּה מִיכָאֵל אַחַד הַשָּׂרִים הָרִאשֹׁנִים בָּא לְעָזְרֵנִי וַאֲנִי נוֹתַרְתִּי שָׁם אֵצֶל מַלְכֵי פָרָס׃ 10.13. But the prince of the kingdom of Persia withstood me one and twenty days; but, lo, Michael, one of the chief princes, came to help me; and I was left over there beside the kings of Persia."
18. Septuagint, Ecclesiasticus (Siracides), 2.6, 2.10, 33.11, 33.13, 49.8 (2nd cent. BCE - 2nd cent. BCE)

2.6. Trust in him, and he will help you;make your ways straight, and hope in him. 33.11. In the fulness of his knowledge the Lord distinguished them and appointed their different ways; 33.13. As clay in the hand of the potter -- for all his ways are as he pleases -- so men are in the hand of him who made them,to give them as he decides. 49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.
19. Septuagint, Wisdom of Solomon, 15.6-15.8 (2nd cent. BCE - 1st cent. BCE)

15.6. Lovers of evil things and fit for such objects of hope are those who either make or desire or worship them. 15.7. For when a potter kneads the soft earth and laboriously molds each vessel for our service,he fashions out of the same clay both the vessels that serve clean uses and those for contrary uses, making all in like manner;but which shall be the use of each of these the worker in clay decides. 15.8. With misspent toil, he forms a futile god from the same clay -- this man who was made of earth a short time before and after a little while goes to the earth from which he was taken,when he is required to return the soul that was lent him.
20. Mishnah, Berachot, 7.1 (1st cent. CE - 3rd cent. CE)

7.1. Three that have eaten together, it is their duty to invite [one another to say Birkat Hamazon]. One who ate demai, or first tithe whose terumah has been separated, or second tithe or sanctified property which have been redeemed, or an attendant who has eaten as much as an olive’s worth of food, or a Samaritan may be included [in the three]. But one who ate untithed produce, or first tithe whose terumah has not been separated, or second tithe or sanctified property which have not been redeemed, or an attendant who has eaten less than the quantity of an olive or a Gentile may not be counted."
21. New Testament, 1 John, 2.2, 3.2, 3.23, 5.13 (1st cent. CE - 1st cent. CE)

2.2. And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world. 3.2. Beloved, now we are children of God, and it is not yet revealed what we will be. But we know that, when he is revealed, we will be like him; for we will see him just as he is. 3.23. This is his commandment, that we should believe in the name of his Son, Jesus Christ, and love one another, even as he commanded. 5.13. These things I have written to you who believe in the name of the Son of God, that you may know that you have eternal life, and that you may continue to believe in the name of the Son of God.
22. New Testament, 1 Peter, 3.7 (1st cent. CE - 1st cent. CE)

3.7. You husbands, in like manner, live with your wives according to knowledge, giving honor to the woman, as to the weaker vessel, as being also joint heirs of the grace of life; that your prayers may not be hindered.
23. New Testament, 1 Corinthians, 1.9, 10.19, 15.26, 15.46, 16.19 (1st cent. CE - 1st cent. CE)

1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 15.26. The lastenemy that will be abolished is death. 15.46. However thatwhich is spiritual isn't first, but that which is natural, then thatwhich is spiritual. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
24. New Testament, 1 Thessalonians, 1.1, 4.4 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor
25. New Testament, 1 Timothy, 1.15, 1.20, 4.10 (1st cent. CE - 1st cent. CE)

1.15. The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners; of whom I am chief. 1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 4.10. For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.
26. New Testament, 2 Corinthians, 4.7, 6.2, 12.16 (1st cent. CE - 1st cent. CE)

27. New Testament, Acts, 1.15, 1.16, 1.17, 1.18, 1.19, 1.20, 1.21, 1.22, 1.23, 1.24, 1.25, 1.26, 2.30, 2.31, 2.32, 2.33, 2.34, 2.35, 2.36, 3.18, 3.19, 3.20, 3.21, 3.22, 3.23, 3.24, 3.25, 3.26, 7.55, 8.30, 8.31, 8.32, 8.33, 8.34, 8.35, 10, 10.1-11.18, 10.11, 10.16, 11, 11.5, 13, 13.32, 13.33, 13.34, 13.35, 13.36, 13.37, 13.38, 13.39, 13.40, 13.41, 13.46, 13.47, 14, 15, 15.1, 15.12, 15.13, 15.14, 15.15, 15.16, 15.17, 15.18, 15.19, 15.20, 16, 17, 17.2, 17.3, 18, 19, 20, 21, 26.22, 26.23, 28.25, 28.26, 28.27, 28.28, 28.29 (1st cent. CE - 2nd cent. CE)

1.15. In these days, Peter stood up in the midst of the disciples (and the number of names was about one hundred twenty), and said
28. New Testament, Apocalypse, 2.27, 12.7, 18.12 (1st cent. CE - 1st cent. CE)

2.27. He will rule them with a rod of iron, shattering them like clay pots; as I also have received of my Father: 12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. 18.12. merchandise of gold, silver, precious stones, pearls, fine linen, purple, silk, scarlet, all expensive wood, every vessel of ivory, every vessel made of most precious wood, and of brass, and iron, and marble;
29. New Testament, James, 2.23 (1st cent. CE - 1st cent. CE)

2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God.
30. New Testament, Colossians, 3.10, 3.12 (1st cent. CE - 1st cent. CE)

3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator 3.12. Put on therefore, as God's elect, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
31. New Testament, Ephesians, 2.1-2.3, 2.8-2.9 (1st cent. CE - 1st cent. CE)

2.1. You were made alive when you were dead in transgressions and sins 2.2. in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3. among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest. 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast.
32. New Testament, Galatians, 1.12-1.16, 2.2-2.10, 3.19, 4.6, 4.21-4.31, 5.22 (1st cent. CE - 1st cent. CE)

1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 4.6. And because you are sons, God sent out theSpirit of his Son into your hearts, crying, "Abba, Father! 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 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. 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness
33. New Testament, Hebrews, 2.13-2.14, 9.2, 10.5-10.10, 10.15-10.17, 10.30 (1st cent. CE - 1st cent. CE)

2.13. Again, "I will put my trust in him." Again, "Behold, here am I and the children whom God has given me. 2.14. Since then the children have shared in flesh and blood, he also himself in like manner partook of the same, that through death he might bring to nothing him who had the power of death, that is, the devil 9.2. For there was a tabernacle prepared. In the first part were the lampstand, the table, and the show bread; which is called the Holy Place. 10.5. Therefore when he comes into the world, he says, "Sacrifice and offering you didn't desire, But a body did you prepare for me; 10.6. In whole burnt offerings and sacrifices for sin you had no pleasure. 10.7. Then I said, 'Behold, I have come (In the scroll of the book it is written of me) To do your will, God.' 10.8. Previously saying, "Sacrifices and offerings and whole burnt offerings and sacrifices for sin you didn't desire, neither had pleasure in them" (those which are offered according to the law) 10.9. then he has said, "Behold, I have come to do your will." He takes away the first, that he may establish the second 10.10. by which will we have been sanctified through the offering of the body of Jesus Christ once for all. 10.15. The Holy Spirit also testifies to us, for after saying 10.16. This is the covet that I will make with them: 'After those days,' says the Lord, 'I will put my laws on their heart, I will also write them on their mind;'"then he says 10.17. I will remember their sins and their iniquities no more. 10.30. For we know him who said, "Vengeance belongs to me," says the Lord, "I will repay." Again, "The Lord will judge his people.
34. New Testament, Philippians, 2.13, 3.6 (1st cent. CE - 1st cent. CE)

2.13. For it is God who works in you both to will and to work, for his good pleasure. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless.
35. New Testament, Romans, 1.2-1.4, 1.18-1.21, 2.1-2.11, 3.1-3.10, 3.20, 3.22, 3.24, 3.27, 3.31, 4.5, 4.15, 5.9, 5.12-5.21, 6.1, 7.7-7.25, 8.7-8.12, 8.28-8.30, 9.1-9.21, 9.23-9.33, 10.1-10.21, 11.1-11.36, 12.19, 13.1-13.7, 15.7-15.12, 16.3-16.16 (1st cent. CE - 1st cent. CE)

1.2. which he promised before through his prophets in the holy Scriptures 1.3. concerning his Son, who was born of the seed of David according to the flesh 1.4. who was declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead, Jesus Christ our Lord 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 2.1. Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2.2. We know that the judgment of God is according to truth against those who practice such things. 2.3. Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 2.4. Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 2.5. But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath and revelation of the righteous judgment of God; 2.6. who "will pay back to everyone according to their works: 2.7. to those who by patience in well-doing seek for glory and honor and incorruptibility, eternal life; 2.8. but to those who are self-seeking, and don't obey the truth, but obey unrighteousness, will be wrath and indignation 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.2. Much in every way! Because first of all, they were entrusted with the oracles of God. 3.3. For what if some were without faith? Will their lack of faith nullify the faithfulness of 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. 3.5. But if our unrighteousness commends the righteousness of God, what will we say? Is God unrighteous who inflicts wrath? I speak like men do. 3.6. May it never be! For then how will God judge the world? 3.7. For if the truth of God through my lie abounded to his glory, why am I also still judged as a sinner? 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. 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 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. 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 4.5. But to him who doesn't work, but believes in him who justifies the ungodly, his faith is accounted for righteousness. 4.15. For the law works wrath, for where there is no law, neither is there disobedience. 5.9. Much more then, being now justified by his blood, we will be saved from God's wrath through him. 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? 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. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 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. 8.7. 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. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 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. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.6. But it is not as though the word of God has come to nothing. For they are not all Israel, that are of Israel. 9.7. Neither, because they are Abraham's seed, are they all children. But, "In Isaac will your seed be called. 9.8. That is, it is not the children of the flesh who are children of God, but the children of the promise are counted as a seed. 9.9. For this is a word of promise, "At the appointed time I will come, and Sarah will have a son. 9.10. Not only so, but Rebecca also conceived by one, by our father Isaac. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.12. it was said to her, "The elder will serve the younger. 9.13. Even as it is written, "Jacob I loved, but Esau I hated. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.15. For he said to Moses, "I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion. 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.17. For the Scripture says to Pharaoh, "For this very purpose I caused you to be raised up, that I might show in you my power, and that my name might be published abroad in all the earth. 9.18. So then, he has mercy on whom he desires, and he hardens whom he desires. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 9.20. But indeed, O man, who are you to reply against God? Will the thing formed ask him who formed it, "Why did you make me like this? 9.21. Or hasn't the potter a right over the clay, from the same lump to make one part a vessel for honor, and another for dishonor? 9.23. and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 9.27. Isaiah cries concerning Israel, "If the number of the children of Israel are as the sand of the sea, It is the remt who will be saved; 9.28. For He will finish the work and cut it short in righteousness, Because the LORD will make a short work upon the earth. 9.29. As Isaiah has said before, "Unless the Lord of Hosts had left us a seed, We would have become like Sodom, And would have been made like Gomorrah. 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 9.31. but Israel, following after a law of righteousness, didn't arrive at the law of righteousness. 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 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. 10.14. How then will they call on him in whom they have not believed? How will they believe in him whom they have not heard? How will they hear without a preacher? 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 10.16. But they didn't all listen to the glad news. For Isaiah says, "Lord, who has believed our report? 10.17. So faith comes by hearing, and hearing by the word of God. 10.18. But I say, didn't they hear? Yes, most assuredly, "Their sound went out into all the earth, Their words to the ends of the world. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 10.20. Isaiah is very bold, and says, "I was found by those who didn't seek me. I was revealed to those who didn't ask for me. 10.21. But as to Israel he says, "All day long I stretched out my hands to a disobedient and contrary people. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.10. Let their eyes be darkened, that they may not see. Bow down their back always. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 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. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 11.29. For the gifts and the calling of God are irrevocable. 11.30. For as you in time past were disobedient to God, but now have obtained mercy by their disobedience 11.31. even so these also have now been disobedient, that by the mercy shown to you they may also obtain mercy. 11.32. For God has shut up all to disobedience, that he might have mercy on all. 11.33. Oh the depth of the riches both of the wisdom and the knowledge of God! How unsearchable are his judgments, and his ways past tracing out! 11.34. For who has known the mind of the Lord? Or who has been his counselor? 11.35. Or who has first given to him, And it will be repaid to him again? 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 13.1. Let every soul be in subjection to the higher authorities, for there is no authority except from God, and those who exist are ordained by God. 13.2. Therefore he who resists the authority, withstands the ordice of God; and those who withstand will receive to themselves judgment. 13.3. For rulers are not a terror to the good work, but to the evil. Do you desire to have no fear of the authority? Do that which is good, and you will have praise from the same 13.4. for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn't bear the sword in vain; for he is a minister of God, an avenger for wrath to him who does evil. 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 13.6. For this reason you also pay taxes, for they are ministers of God's service, attending continually on this very thing. 13.7. Give therefore to everyone what you owe: taxes to whom taxes are due; customs to whom customs; respect to whom respect; honor to whom honor. 15.7. Therefore receive one another, even as Christ also received you, to the glory of God. 15.8. Now I say that Christ has been made a minister of the circumcision for the truth of God, that he might confirm the promises given to the fathers 15.9. and that the Gentiles might glorify God for his mercy. As it is written, "Therefore will I give praise to you among the Gentiles, And sing to your name. 15.10. Again he says, "Rejoice, you Gentiles, with his people. 15.11. Again, "Praise the Lord, all you Gentiles! Let all the peoples praise him. 15.12. Again, Isaiah says, "There will be the root of Jesse, He who arises to rule over the Gentiles; On him will the Gentiles hope. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you.
36. New Testament, Titus, 3.10-3.11 (1st cent. CE - 1st cent. CE)

3.10. Avoid a factious man after a first and second warning; 3.11. knowing that such a one is perverted, and sins, being self-condemned.
37. New Testament, John, 6.63-6.66, 19.29 (1st cent. CE - 1st cent. CE)

6.63. It is the spirit who gives life. The flesh profits nothing. The words that I speak to you are spirit, and are life. 6.64. But there are some of you who don't believe." For Jesus knew from the beginning who they were who didn't believe, and who it was who would betray him. 6.65. He said, "For this cause have I said to you that no one can come to me, unless it is given to him by my Father. 6.66. At this, many of his disciples went back, and walked no more with him. 19.29. Now a vessel full of vinegar was set there; so they put a sponge full of the vinegar on hyssop, and held it at his mouth.
38. New Testament, Luke, 1.5-1.10, 2.21-2.24, 2.39, 2.41-2.49, 5.31, 9.3, 9.5, 10.1-10.12, 17.31, 18.7, 23.56, 24.44-24.48 (1st cent. CE - 1st cent. CE)

1.5. There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the priestly division of Abijah. He had a wife of the daughters of Aaron, and her name was Elizabeth. 1.6. They were both righteous before God, walking blamelessly in all the commandments and ordices of the Lord. 1.7. But they had no child, because Elizabeth was barren, and they both were well advanced in years. 1.8. Now it happened, while he executed the priest's office before God in the order of his division 1.9. according to the custom of the priest's office, his lot was to enter into the temple of the Lord and burn incense. 1.10. The whole multitude of the people were praying outside at the hour of incense. 2.21. When eight days were fulfilled for the circumcision of the child, his name was called Jesus, which was given by the angel before he was conceived in the womb. 2.22. When the days of their purification according to the law of Moses were fulfilled, they brought him up to Jerusalem, to present him to the Lord 2.23. (as it is written in the law of the Lord, "Every male who opens the womb shall be called holy to the Lord") 2.24. and to offer a sacrifice according to that which is said in the law of the Lord, "A pair of turtledoves, or two young pigeons. 2.39. When they had accomplished all things that were according to the law of the Lord, they returned into Galilee, to their own city, Nazareth. 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you. 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house? 5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 9.3. He said to them, "Take nothing for your journey -- neither staffs, nor wallet, nor bread, nor money; neither have two coats apiece. 9.5. As many as don't receive you, when you depart from that city, shake off even the dust from your feet for a testimony against them. 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city. 17.31. In that day, he who will be on the housetop, and his goods in the house, let him not go down to take them away. Let him who is in the field likewise not turn back. 18.7. Won't God avenge his elect, who are crying out to him day and night, and yet he exercises patience with them? 23.56. They returned, and prepared spices and ointments. On the Sabbath they rested according to the commandment. 24.44. He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled. 24.45. Then he opened their minds, that they might understand the Scriptures. 24.46. He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day 24.47. and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem. 24.48. You are witnesses of these things.
39. New Testament, Mark, 3.27, 11.16 (1st cent. CE - 1st cent. CE)

3.27. But no one can enter into the house of the strong man to plunder, unless he first binds the strong man; and then he will plunder his house. 11.16. He would not allow anyone to carry a container through the temple.
40. New Testament, Matthew, 5.17, 10.5-10.15, 12.29, 23.15 (1st cent. CE - 1st cent. CE)

5.17. Don't think that I came to destroy the law or the prophets. I didn't come to destroy, but to fulfill. 10.5. Jesus sent these twelve out, and charged them, saying, "Don't go among the Gentiles, and don't enter into any city of the Samaritans. 10.6. Rather, go to the lost sheep of the house of Israel. 10.7. As you go, preach, saying, 'The Kingdom of Heaven is at hand!' 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 10.11. Into whatever city or village you enter, find out who in it is worthy; and stay there until you go on. 10.12. As you enter into the household, greet it. 10.13. If the household is worthy, let your peace come on it, but if it isn't worthy, let your peace return to you. 10.14. Whoever doesn't receive you, nor hear your words, as you go out out of that house or that city, shake off the dust from your feet. 10.15. Most assuredly I tell you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city. 12.29. Or how can one enter into the house of the strong man, and plunder his goods, unless he first bind the strong man? Then he will plunder his house. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves.
41. Ps.-Philo, Biblical Antiquities, 9.1-9.6 (1st cent. CE - 2nd cent. CE)

42. Origen, On First Principles, 1.6.2, 3.1.18, 3.1.20-3.1.21, 3.6, 3.6.5 (3rd cent. CE - 3rd cent. CE)

1.6.2. Seeing, then, that such is the end, when all enemies will be subdued to Christ, when death — the last enemy — shall be destroyed, and when the kingdom shall be delivered up by Christ (to whom all things are subject) to God the Father; let us, I say, from such an end as this, contemplate the beginnings of things. For the end is always like the beginning: and, therefore, as there is one end to all things, so ought we to understand that there was one beginning; and as there is one end to many things, so there spring from one beginning many differences and varieties, which again, through the goodness of God, and by subjection to Christ, and through the unity of the Holy Spirit, are recalled to one end, which is like the beginning: all those, viz., who, bending the knee at the name of Jesus, make known by so doing their subjection to Him: and these are they who are in heaven, on earth, and under the earth: by which three classes the whole universe of things is pointed out, those, viz., who from that one beginning were arranged, each according to the diversity of his conduct, among the different orders, in accordance with their desert; for there was no goodness in them by essential being, as in God and His Christ, and in the Holy Spirit. For in the Trinity alone, which is the author of all things, does goodness exist in virtue of essential being; while others possess it as an accidental and perishable quality, and only then enjoy blessedness, when they participate in holiness and wisdom, and in divinity itself. But if they neglect and despise such participation, then is each one, by fault of his own slothfulness, made, one more rapidly, another more slowly, one in a greater, another in a less degree, the cause of his own downfall. And since, as we have remarked, the lapse by which an individual falls away from his position is characterized by great diversity, according to the movements of the mind and will, one man falling with greater ease, another with more difficulty, into a lower condition; in this is to be seen the just judgment of the providence of God, that it should happen to every one according to the diversity of his conduct, in proportion to the desert of his declension and defection. Certain of those, indeed, who remained in that beginning which we have described as resembling the end which is to come, obtained, in the ordering and arrangement of the world, the rank of angels; others that of influences, others of principalities, others of powers, that they may exercise power over those who need to have power upon their head. Others, again, received the rank of thrones, having the office of judging or ruling those who require this; others dominion, doubtless, over slaves; all of which are conferred by Divine Providence in just and impartial judgment according to their merits, and to the progress which they had made in the participation and imitation of God. But those who have been removed from their primal state of blessedness have not been removed irrecoverably, but have been placed under the rule of those holy and blessed orders which we have described; and by availing themselves of the aid of these, and being remoulded by salutary principles and discipline, they may recover themselves, and be restored to their condition of happiness. From all which I am of opinion, so far as I can see, that this order of the human race has been appointed in order that in the future world, or in ages to come, when there shall be the new heavens and new earth, spoken of by Isaiah, it may be restored to that unity promised by the Lord Jesus in His prayer to God the Father on behalf of His disciples: I do not pray for these alone, but for all who shall believe in Me through their word: that they all may be one, as You, Father, are in Me, and I in You, that they also may be one in Us; and again, when He says: That they may be one, even as We are one; I in them, and You in Me, that they may be made perfect in one. And this is further confirmed by the language of the Apostle Paul: Until we all come in the unity of the faith to a perfect man, to the measure of the stature of the fullness of Christ. And in keeping with this is the declaration of the same apostle, when he exhorts us, who even in the present life are placed in the Church, in which is the form of that kingdom which is to come, to this same similitude of unity: That you all speak the same thing, and that there be no divisions among you; but that you be perfectly joined together in the same mind and in the same judgment. 3.1.18. Let us now look to the expression, It is not of him that wills, nor of him that runs, but of God that shows mercy. For our opponents assert, that if it does not depend upon him that wills, nor on him that runs, but on God that shows mercy, that a man be saved, our salvation is not in our own power. For our nature is such as to admit of our either being saved or not, or else our salvation rests solely on the will of Him who, if He wills it, shows mercy, and confers salvation. Now let us inquire, in the first place, of such persons, whether to desire blessings be a good or evil act; and whether to hasten after good as a final aim be worthy of praise. If they were to answer that such a procedure was deserving of censure, they would evidently be mad; for all holy men both desire blessings and run after them, and certainly are not blameworthy. How, then, is it that he who is not saved, if he be of an evil nature, desires blessing, and runs after them, but does not find them? For they say that a bad tree does not bring forth good fruits, whereas it is a good fruit to desire blessings. And how is the fruit of a bad tree good? And if they assert that to desire blessings, and to run after them, is an act of indifference, i.e., neither good nor bad, we shall reply, that if it be an indifferent act to desire blessings, and to run after them, then the opposite of that will also be an indifferent act, viz., to desire evils, and to run after them; whereas it is certain that it is not an indifferent act to desire evils, and to run after them, but one that is manifestly wicked. It is established, then, that to desire and follow after blessings is not an indifferent, but a virtuous proceeding. 3.1.18. Let us look next at the passage: So, then, it is not of him that wills, nor of him that runs, but of God that shows mercy. For they who find fault say: If it is not of him that wills, nor of him that runs, but of God that shows mercy, salvation does not depend upon ourselves, but upon the arrangement made by Him who has formed us such as we are, or on the purpose of Him who shows mercy when he pleases. Now we must ask these persons the following questions: Whether to desire what is good is virtuous or vicious; and whether the desire to run in order to reach the goal in the pursuit of what is good be worthy of praise or censure? And if they shall say that it is worthy of censure, they will return an absurd answer; since the saints desire and run, and manifestly in so acting do nothing that is blameworthy. But if they shall say that it is virtuous to desire what is good, and to run after what is good, we shall ask them how a perishing nature desires better things; for it is like an evil tree producing good fruit, since it is a virtuous act to desire better things. They will give (perhaps) a third answer, that to desire and run after what is good is one of those things that are indifferent, and neither beautiful nor wicked. Now to this we must say, that if to desire and to run after what is good be a thing of indifference, then the opposite also is a thing of indifference, viz., to desire what is evil, and to run after it. But it is not a thing of indifference to desire what is evil, and to run after it. And therefore also, to desire what is good, and to run after it, is not a thing of indifference. Such, then, is the defense which I think we can offer to the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy. Solomon says in the book of Psalms (for the Song of Degrees is his, from which we shall quote the words): Unless the Lord build the house, they labour in vain that build it; except the Lord keep the city, the watchman wakes in vain: not dissuading us from building, nor teaching us not to keep watch in order to guard the city in our soul, but showing that what is built without God, and does not receive a guard from Him, is built in vain and watched to no purpose, because God might reasonably be entitled the Lord of the building; and the Governor of all things, the Ruler of the guard of the city. As, then, if we were to say that such a building is not the work of the builder, but of God, and that it was not owing to the successful effort of the watcher, but of the God who is over all, that such a city suffered no injury from its enemies, we should not be wrong, it being understood that something also had been done by human means, but the benefit being gratefully referred to God who brought it to pass; so, seeing that the (mere) human desire is not sufficient to attain the end, and that the running of those who are, as it were, athletes, does not enable them to gain the prize of the high calling of God in Christ Jesus — for these things are accomplished with the assistance of God — it is well said that it is not of him that wills, nor of him that runs, but of God that shows mercy. As if also it were said with regard to husbandry what also is actually recorded: I planted, Apollos watered; and God gave the increase. So then neither is he that plants anything, neither he that waters; but God that gives the increase. Now we could not piously assert that the production of full crops was the work of the husbandman, or of him that watered, but the work of God. So also our own perfection is brought about, not as if we ourselves did nothing; for it is not completed by us, but God produces the greater part of it. And that this assertion may be more clearly believed, we shall take an illustration from the art of navigation. For in comparison with the effect of the winds, and the mildness of the air, and the light of the stars, all co-operating in the preservation of the crew, what proportion could the art of navigation be said to bear in the bringing of the ship into harbour? — since even the sailors themselves, from piety, do not venture to assert often that they had saved the ship, but refer all to God; not as if they had done nothing, but because what had been done by Providence was infinitely greater than what had been effected by their art. And in the matter of our salvation, what is done by God is infinitely greater than what is done by ourselves; and therefore, I think, is it said that it is not of him that wills, nor of him that runs, but of God that shows mercy. For if in the manner which they imagine we must explain the statement, that it is not of him that wills, nor of him that runs, but of God that shows mercy, the commandments are superfluous; and it is in vain that Paul himself blames some for having fallen away, and approves of others as having remained upright, and enacts laws for the Churches: it is in vain also that we give ourselves up to desire better things, and in vain also (to attempt) to run. But it is not in vain that Paul gives such advice, censuring some and approving of others; nor in vain that we give ourselves up to the desire of better things, and to the chase after things that are pre-eminent. They have accordingly not well explained the meaning of the passage. 3.1.20. Still the declaration of the apostle will appear to drag us to the conclusion that we are not possessed of freedom of will, in which, objecting against himself, he says, Therefore has He mercy on whom He will have mercy, and whom He will He hardens. You will say then unto me, Why does He yet find fault? For who has resisted His will? Nay but, O man, who are you that replies against God? Shall the thing formed say to him that formed it, Why have you made me thus? Hath not the potter power over the clay, of the same lump to make one vessel unto honour, and another unto dishonour? For it will be said: If the potter of the same lump make some vessels to honour and others to dishonour, and God thus form some men for salvation and others for ruin, then salvation or ruin does not depend upon ourselves, nor are we possessed of free-will. Now we must ask him who deals so with these passages, whether it is possible to conceive of the apostle as contradicting himself. I presume, however, that no one will venture to say so. If, then, the apostle does not utter contradictions, how can he, according to him who so understands him, reasonably find fault, censuring the individual at Corinth who had committed fornication, or those who had fallen away, and had not repented of the licentiousness and impurity of which they had been guilty? And how can he bless those whom he praises as having done well, as he does the house of Onesiphorus in these words: The Lord give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant to him that he may find mercy of the Lord in that day. It is not consistent for the same apostle to blame the sinner as worthy of censure, and to praise him who had done well as deserving of approval; and again, on the other hand, to say, as if nothing depended on ourselves, that the cause was in the Creator why the one vessel was formed to honour, and the other to dishonour. And how is this statement correct: For we must all appear before the judgment-seat of Christ; that every one may receive the things done in his body, according to that he has done, whether it be good or bad, since they who have done evil have advanced to this pitch of wickedness because they were created vessels unto dishonour, while they that have lived virtuously have done good because they were created from the beginning for this purpose, and became vessels unto honour? And again, how does not the statement made elsewhere conflict with the view which these persons draw from the words which we have quoted (that it is the fault of the Creator that one vessel is in honour and another in dishonour), viz., that in a great house there are not only vessels of gold and silver, but also of wood and of earth; and some to honour, and some to dishonour. If a man therefore purge himself, he shall be a vessel unto honour, sanctified, and meet for the Master's use, and prepared unto every good work; for if he who purges himself becomes a vessel unto honour, and he who allows himself to remain unpurged becomes a vessel unto dishonour, then, so far as these words are concerned, the Creator is not at all to blame. For the Creator makes vessels of honour and vessels of dishonour, not from the beginning according to His foreknowledge, since He does not condemn or justify beforehand according to it; but (He makes) those into vessels of honour who purged themselves, and those into vessels of dishonour who allowed themselves to remain unpurged: so that it results from older causes (which operated) in the formation of the vessels unto honour and dishonour, that one was created for the former condition, and another for the latter. But if we once admit that there were certain older causes (at work) in the forming of a vessel unto honour, and of one unto dishonour, what absurdity is there in going back to the subject of the soul, and (in supposing) that a more ancient cause for Jacob being loved and for Esau being hated existed with respect to Jacob before his assumption of a body, and with regard to Esau before he was conceived in the womb of Rebecca? 3.1.21. And at the same time, it is clearly shown that, as far as regards the underlying nature, as there is one (piece of) clay which is under the hands of the potter, from which piece vessels are formed unto honour and dishonour; so the one nature of every soul being in the hands of God, and, so to speak, there being (only) one lump of reasonable beings, certain causes of more ancient date led to some being created vessels unto honour, and others vessels unto dishonour. But if the language of the apostle convey a censure when he says, Nay but, O man, who are you that replies against God? it teaches us that he who has confidence before God, and is faithful, and has lived virtuously, would not hear the words, Who are you that replies against God? Such an one, e.g., as Moses was, For Moses spoke, and God answered him with a voice; and as God answers Moses, so does a saint also answer God. But he who does not possess this confidence, manifestly, either because he has lost it, or because he investigates these matters not from a love of knowledge, but from a desire to find fault, and who therefore says, Why does He yet find fault? For who has resisted His will? would merit the language of censure, which says, Nay but, O man, who are you that replies against God? 3.6.5. The last enemy, moreover, who is called death, is said on this account to be destroyed, that there may not be anything left of a mournful kind when death does not exist, nor anything that is adverse when there is no enemy. The destruction of the last enemy, indeed, is to be understood, not as if its substance, which was formed by God, is to perish, but because its mind and hostile will, which came not from God, but from itself, are to be destroyed. Its destruction, therefore, will not be its non-existence, but its ceasing to be an enemy, and (to be) death. For nothing is impossible to the Omnipotent, nor is anything incapable of restoration to its Creator: for He made all things that they might exist, and those things which were made for existence cannot cease to be. For this reason also will they admit of change and variety, so as to be placed, according to their merits, either in a better or worse position; but no destruction of substance can befall those things which were created by God for the purpose of permanent existence. For those things which agreeably to the common opinion are believed to perish, the nature either of our faith or of the truth will not permit us to suppose to be destroyed. Finally, our flesh is supposed by ignorant men and unbelievers to be destroyed after death, in such a degree that it retains no relic at all of its former substance. We, however, who believe in its resurrection, understand that a change only has been produced by death, but that its substance certainly remains; and that by the will of its Creator, and at the time appointed, it will be restored to life; and that a second time a change will take place in it, so that what at first was flesh (formed) out of earthly soil, and was afterwards dissolved by death, and again reduced to dust and ashes (For dust you are, it is said, and to dust shall you return), will be again raised from the earth, and shall after this, according to the merits of the indwelling soul, advance to the glory of a spiritual body.
43. Augustine, De Diversis Quaestionibus Ad Simplicianum, 1.1.1, 1.1.9, 1.2, 1.2.2-1.2.3, 1.2.12-1.2.13, 1.2.18 (4th cent. CE - 5th cent. CE)

44. Augustine, De Gratia Christi Et De Peccato Originali Contra Pelagium Et Coelestinum, 2.40.45 (4th cent. CE - 5th cent. CE)

45. Augustine, De Libero Arbitrio, 3.47-3.48, 3.51-3.54 (4th cent. CE - 5th cent. CE)

46. Augustine, De Ordine Libri Duo, 2.12 (4th cent. CE - 5th cent. CE)

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

48. Augustine, De Praedestinatione Sanctorum., 7 (4th cent. CE - 5th cent. CE)

49. Augustine, The City of God, 14.26-14.28 (4th cent. CE - 5th cent. CE)

14.26. In Paradise, then, man lived as he desired so long as he desired what God had commanded. He lived in the enjoyment of God, and was good by God's goodness; he lived without any want, and had it in his power so to live eternally. He had food that he might not hunger, drink that he might not thirst, the tree of life that old age might not waste him. There was in his body no corruption, nor seed of corruption, which could produce in him any unpleasant sensation. He feared no inward disease, no outward accident. Soundest health blessed his body, absolute tranquillity his soul. As in Paradise there was no excessive heat or cold, so its inhabitants were exempt from the vicissitudes of fear and desire. No sadness of any kind was there, nor any foolish joy; true gladness ceaselessly flowed from the presence of God, who was loved out of a pure heart, and a good conscience, and faith unfeigned. 1 Timothy 1:5 The honest love of husband and wife made a sure harmony between them. Body and spirit worked harmoniously together, and the commandment was kept without labor. No languor made their leisure wearisome; no sleepiness interrupted their desire to labor. In tanta facilitate rerum et felicitate hominum, absit ut suspicemur, non potuisse prolem seri sine libidinis morbo: sed eo voluntatis nutu moverentur illa membra qua c tera, et sine ardoris illecebroso stimulo cum tranquillitate animi et corporis nulla corruptione integritatis infunderetur gremio maritus uxoris. Neque enim quia experientia probari non potest, ideo credendum non est; quando illas corporis partes non ageret turbidus calor, sed spontanea potestas, sicut opus esset, adhiberet; ita tunc potuisse utero conjugis salva integritate feminei genitalis virile semen immitti, sicut nunc potest eadem integritate salva ex utero virginis fluxus menstrui cruoris emitti. Eadem quippe via posset illud injici, qua hoc potest ejici. Ut enim ad pariendum non doloris gemitus, sed maturitatis impulsus feminea viscera relaxaret: sic ad fœtandum et concipiendum non libidinis appetitus, sed voluntarius usus naturam utramque conjungeret. We speak of things which are now shameful, and although we try, as well as we are able, to conceive them as they were before they became shameful, yet necessity compels us rather to limit our discussion to the bounds set by modesty than to extend it as our moderate faculty of discourse might suggest. For since that which I have been speaking of was not experienced even by those who might have experienced it - I mean our first parents (for sin and its merited banishment from Paradise anticipated this passionless generation on their part) - when sexual intercourse is spoken of now, it suggests to men's thoughts not such a placid obedience to the will as is conceivable in our first parents, but such violent acting of lust as they themselves have experienced. And therefore modesty shuts my mouth, although my mind conceives the matter clearly. But Almighty God, the supreme and supremely good Creator of all natures, who aids and rewards good wills, while He abandons and condemns the bad, and rules both, was not destitute of a plan by which He might people His city with the fixed number of citizens which His wisdom had foreordained even out of the condemned human race, discriminating them not now by merits, since the whole mass was condemned as if in a vitiated root, but by grace, and showing, not only in the case of the redeemed, but also in those who were not delivered, how much grace He has bestowed upon them. For every one acknowledges that he has been rescued from evil, not by deserved, but by gratuitous goodness, when he is singled out from the company of those with whom he might justly have borne a common punishment, and is allowed to go scathless. Why, then, should God not have created those whom He foresaw would sin, since He was able to show in and by them both what their guilt merited, and what His grace bestowed, and since, under His creating and disposing hand, even the perverse disorder of the wicked could not pervert the right order of things? 14.28. Accordingly, two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self. The former, in a word, glories in itself, the latter in the Lord. For the one seeks glory from men; but the greatest glory of the other is God, the witness of conscience. The one lifts up its head in its own glory; the other says to its God, You are my glory, and the lifter up of mine head. In the one, the princes and the nations it subdues are ruled by the love of ruling; in the other, the princes and the subjects serve one another in love, the latter obeying, while the former take thought for all. The one delights in its own strength, represented in the persons of its rulers; the other says to its God, I will love You, O Lord, my strength. And therefore the wise men of the one city, living according to man, have sought for profit to their own bodies or souls, or both, and those who have known God glorified Him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened; professing themselves to be wise,- that is, glorying in their own wisdom, and being possessed by pride -they became fools, and changed the glory of the incorruptible God into an image made like to corruptible man, and to birds, and four-footed beasts, and creeping things. For they were either leaders or followers of the people in adoring images, and worshipped and served the creature more than the Creator, who is blessed forever. Romans 1:21-25 But in the other city there is no human wisdom, but only godliness, which offers due worship to the true God, and looks for its reward in the society of the saints, of holy angels as well as holy men, that God may be all in all. 1 Corinthians 15:28
50. Augustine, Retractiones, 2.1.1 (4th cent. CE - 5th cent. CE)

51. Nemesius, On The Nature of Man, 39-41, 35 (4th cent. CE - 4th cent. CE)

52. Augustine, Letters, 186.12 (7th cent. CE - 7th cent. CE)

53. Augustine, Diu. Qu., 66.5

54. Augustine, Diu. Qu., 66.5

55. Augustine, Diu. Qu., 66.5



Subjects of this text:

subject book bibliographic info
abel O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
abraham,gods promise to Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
abraham,symbolism of sarah and hagar O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
adam-christ typology Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 591
adam Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
adversus ioudaios writings Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
aeterna merces,eternal reward Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513
agency,divine Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
agency,human Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
agency,in conversion Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
agōn,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
amphilochius of iconium Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
angel/s Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
anger,wild Levison (2023), The Greek Life of Adam and Eve. 506
anima/soul Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 171
anima Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
antagoras Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
anti-imperialism,of first-century christianity Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 217
apologetic,portrait of paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
apostle paul Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 438, 570
arbitrium Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
augustine Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 438, 513, 570, 591
augustines works,conf. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
augustines works,gen. litt. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166
augustines works,lib. arb. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 166
augustines works,nupt. et conc. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171
augustines works,ord. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
augustines works,pecc. merit. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166
augustines works,praed. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
augustines works,retract. vii Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166
augustines works,simpl. Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 276
avengement/vengeance/vindication/wrath (gods) Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
baptism,infant Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
baptism,water baptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171
baptism Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591
bible,translations of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
blessed,blessedness Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513
body Levison (2023), The Greek Life of Adam and Eve. 506
bonum Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
bowls Levison (2023), The Greek Life of Adam and Eve. 506
bultmann,rudolf Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
cain O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
calling Karfíková (2012), Grace and the Will According to Augustine, 72, 75
catechumenate,exorcism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
catechumenate,exsufflatio Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
celestinus i Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
cherub/cherubim Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
children Levison (2023), The Greek Life of Adam and Eve. 506
christianity,adversus ioudaios writings of Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
church,symbolized by abel O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190
clay Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
coepi Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
collective humanity Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
concupiscence Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171
concupiscentia,concupiscence Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591
covenant Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
covenant and creation,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
creatio,creation Karfíková (2012), Grace and the Will According to Augustine, 72
creation topoi Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
crucifixion,jesus death Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
cyril of jerusalem Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
damnation,eternal Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171, 276, 293
deeds,works Karfíková (2012), Grace and the Will According to Augustine, 72, 75
determinism Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 276, 293
dialogue,in diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
dio chrysostom,use of diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
domination,human desire for O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
dupied Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 148, 166, 276, 293
dust Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
ecclesiology,ecclesiological Karfíková (2012), Grace and the Will According to Augustine, 72
election/elect Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 276
enoch Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
entrustedness,of israel Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
epictetus,use of dialogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
epictetus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
epigram Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
epigraphy/inscriptions,funerary inscriptions,epitaphs Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
esau Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513, 570; Karfíková (2012), Grace and the Will According to Augustine, 75; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
eschaton,eschatology Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513
ethiopian Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
eve Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
evil will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 293
exodus Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
faith,fides Karfíková (2012), Grace and the Will According to Augustine, 75
faith/belief,as gods gift Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
faith/belief,initial faith Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
faith/belief Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
fate/fatalism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
foreknowledge,causative/non-causative Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
foreknowledge Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 166
fortunatus the manichaean Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
free choice/free will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 166, 293
free will Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
freedom,and cognition Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
fulfilment Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
gabriel Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
gelasius i Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
gentile Levison (2023), The Greek Life of Adam and Eve. 506
gift of cognition,in epictetus and paul Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
gnosticism/gnostics Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 171, 276, 293
god,representations of,creator Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 165
gods,paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106
gold Levison (2023), The Greek Life of Adam and Eve. 506
good,goodness Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
grace,divine O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
grace Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 148, 166, 276, 293
gratia Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
gratia fidei/grace of faith,manichaean radical grace Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166
gregory of nazianzus Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
ground,from the Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
guilt,and reatus,sin nature/propensity/principle Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
hellenistic,jewish hellenistic,diaspora Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
hermeneutic Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
holy spirit Karfíková (2012), Grace and the Will According to Augustine, 72
homer,homeric Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
household Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
human condition Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
idol-food Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 165
imago dei/image of god Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
imago dei Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513
interior homo,inner man Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 438
italy Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
iustitia,justice Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437
jacob Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106; Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513, 570; Karfíková (2012), Grace and the Will According to Augustine, 75; Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
jeremiah Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
jerome Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
jerusalem,symbolism of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
jesus,as a prophetic anointed of the spirit Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
jesus,historical jesus,authenticity of sayings,self-perception Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
jesus and his followers Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
jesus christ Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 513, 591; Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
jews,jewish Karfíková (2012), Grace and the Will According to Augustine, 75
john Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
john the deacon Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
judah Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
judas Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
judgment Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
julian of aeclanum Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
justify,justification Karfíková (2012), Grace and the Will According to Augustine, 75
kerygma,kerygmatic Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
law ,of moses Karfíková (2012), Grace and the Will According to Augustine, 72
laws Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
lex operum / factorum Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437
liber de fide Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
libero/libertas Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
lord jesus christ,jealousy of Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 165
lycaonia Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
malus,malum Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
manichaeism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 171, 276, 293
marcellinus Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 438, 513, 570
marketplace Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
martyrs beneficiary death Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
mary Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
merciful Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
merits Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
meritum,merits Karfíková (2012), Grace and the Will According to Augustine, 75
michael Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
missionary,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
mistranslations Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171, 293
mortality Karfíková (2012), Grace and the Will According to Augustine, 72
moses Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
mē genoito Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
nemesios Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
neoplatonism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
nero Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
new testament,and adversus ioudaios Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
new testament studies,study of imperial cult and Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 217
omnia mundum/whole world Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
origen,distinctions between heresies and their taxonomy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568
origen Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
original sin,augustinian Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171
original sin Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 591; Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
orthodoxy,purity of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568
paedobaptism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171, 293
paganism Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
pagans,paganism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
parallels/parallelism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
parties,strong and weak Rogers (2016), God and the Idols: Representations of God in 1 Corinthians 8-10. 165
paul,as pastor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
paul,on god Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106
paul,on human responsibility Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106
paul,on predestination/predetermination (προόρισις) Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106
paul,pauline Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
paul Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106; Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87; O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
paul (apostle),postcolonial theory and Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 217
paul (the apostle) Karfíková (2012), Grace and the Will According to Augustine, 72
peccatum Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
pelagians,pelagianism Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
pelagians/pelagianism Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 276
pelagius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 276
pelagius xxvi Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 438
per fidem iesu christi Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437
persecution,rejection,death vii Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
peter,vision of Levison (2023), The Greek Life of Adam and Eve. 506
peter-cornelius narrative and visions,intertextual approaches,nt Moxon (2017), Peter's Halakhic Nightmare: The 'Animal' Vision of Acts 10:9–16 in Jewish and Graeco-Roman Perspective. 31
pharisees Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
phrygia Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
physical description,use of diatribe Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
picenum Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
poetry (christian) Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
postcolonial theory' Brodd and Reed (2011), Rome and Religion: A Cross-Disciplinary Dialogue on the Imperial Cult, 217
potter Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
pre-election Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
preaching Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
predestination Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 276
predestination (προόρισις),paul on Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 106
predetermination Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 148, 166
pride Karfíková (2012), Grace and the Will According to Augustine, 75
primal sin Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
promises of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
proof texts Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 148, 166, 293
prophetic,paul as Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
propitiation Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69
prosper of aquitaine Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
providence,stoic type Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166, 276, 293
providence Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
punishment Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
raguel Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
raphael Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
reatus Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
reception,augustine Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
redemption,salvation Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
regula fidei Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 293
responsibility Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
resurrection Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
rhetoric,device Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
rhetoric,questions Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 111
romans Neusner Green and Avery-Peck (2022), Judaism from Moses to Muhammad: An Interpretation: Turning Points and Focal Points, 87
rome,myths of origins O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
rome,roman Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 320
romulus and remus O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 191
rufinus of syria Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
sacramenta,sacraments,sacramental,sacramentology Karfíková (2012), Grace and the Will According to Augustine, 72
sacrifice Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
salvation Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 69, 148, 171, 276
satan,and heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 568
scriptures,jewish,as source of new testament ideas about pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
semantics (christian) Mitchell and Pilhofer (2019), Early Christianity in Asia Minor and Cyprus: From the Margins to the Mainstream, 138
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47, 48
silver Levison (2023), The Greek Life of Adam and Eve. 506
simplicianus,bishop Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
simplicianus Karfíková (2012), Grace and the Will According to Augustine, 75
sin,adams sin/fall Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 171
sin,peccatum,,peccatum originale Karfíková (2012), Grace and the Will According to Augustine, 72
soul Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
st. paul Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
stoicism,and freedom through cognition Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 126
sub lege – sub gratia Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 437, 438
subject index,of enoch Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
synagogue Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 381
telos of law,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 48
temple,sacrificial cult (in jerusalem),destruction Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 197
temple Levison (2023), The Greek Life of Adam and Eve. 506
the will Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 148, 166
theology Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 94
tichonius tychonius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
tool Levison (2023), The Greek Life of Adam and Eve. 506
topoi,creation Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
truth,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 47
two cities,theme of O'Daly (2020), Augustine's City of God: A Reader's Guide (2nd edn), 190, 191
uisorum suasiones,persuasion,enticement Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 570
uocatio Cheuk-Yin Yam (2019), Trinity and Grace in Augustine, 438, 570
uoluntas Trettel (2019), Desires in Paradise: An Interpretative Study of Augustine's City of God 14, 201
uriel Tefera and Stuckenbruck (2021), Representations of Angelic Beings in Early Jewish and in Christian Traditions, 158
vessels Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 50
victorinus,gaius marius Wilson (2018), Augustine's Conversion from Traditional Free Choice to "Non-free Free Will": A Comprehensive Methodology, 276
vision,peter,of Levison (2023), The Greek Life of Adam and Eve. 506
voluntas,will Karfíková (2012), Grace and the Will According to Augustine, 72, 75