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Tiresias: The Ancient Mediterranean Religions Source Database



8254
New Testament, Titus, 3.10-3.12


αἱρετικὸν ἄνθρω πον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦAvoid a factious man after a first and second warning;


εἰδὼς ὅτι ἐξέστραπται ὁ τοιοῦτος καὶ ἁμαρτάνει, ὢν αὐτοκατάκριτος.knowing that such a one is perverted, and sins, being self-condemned.


Ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ ἢ Τύχικον, σπούδασον ἐλθεῖν πρός με εἰς Νικόπολιν, ἐκεῖ γὰρ κέκρικα παραχειμάσαι.When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there.


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

45 results
1. Hebrew Bible, Genesis, 1.2 (9th cent. BCE - 3rd cent. BCE)

1.2. וַיֹּאמֶר אֱלֹהִים יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה וְעוֹף יְעוֹפֵף עַל־הָאָרֶץ עַל־פְּנֵי רְקִיעַ הַשָּׁמָיִם׃ 1.2. וְהָאָרֶץ הָיְתָה תֹהוּ וָבֹהוּ וְחֹשֶׁךְ עַל־פְּנֵי תְהוֹם וְרוּחַ אֱלֹהִים מְרַחֶפֶת עַל־פְּנֵי הַמָּיִם׃ 1.2. Now the earth was unformed and void, and darkness was upon the face of the deep; and the spirit of God hovered over the face of the waters."
2. Hebrew Bible, Numbers, 6.1-6.21 (9th cent. BCE - 3rd cent. BCE)

6.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 6.1. וּבַיּוֹם הַשְּׁמִינִי יָבִא שְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אוֹ־אִשָּׁה כִּי יַפְלִא לִנְדֹּר נֶדֶר נָזִיר לְהַזִּיר לַיהוָה׃ 6.2. וְהֵנִיף אוֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה קֹדֶשׁ הוּא לַכֹּהֵן עַל חֲזֵה הַתְּנוּפָה וְעַל שׁוֹק הַתְּרוּמָה וְאַחַר יִשְׁתֶּה הַנָּזִיר יָיִן׃ 6.3. מִיַּיִן וְשֵׁכָר יַזִּיר חֹמֶץ יַיִן וְחֹמֶץ שֵׁכָר לֹא יִשְׁתֶּה וְכָל־מִשְׁרַת עֲנָבִים לֹא יִשְׁתֶּה וַעֲנָבִים לַחִים וִיבֵשִׁים לֹא יֹאכֵל׃ 6.4. כֹּל יְמֵי נִזְרוֹ מִכֹּל אֲשֶׁר יֵעָשֶׂה מִגֶּפֶן הַיַּיִן מֵחַרְצַנִּים וְעַד־זָג לֹא יֹאכֵל׃ 6.5. כָּל־יְמֵי נֶדֶר נִזְרוֹ תַּעַר לֹא־יַעֲבֹר עַל־רֹאשׁוֹ עַד־מְלֹאת הַיָּמִם אֲשֶׁר־יַזִּיר לַיהוָה קָדֹשׁ יִהְיֶה גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ׃ 6.6. כָּל־יְמֵי הַזִּירוֹ לַיהוָה עַל־נֶפֶשׁ מֵת לֹא יָבֹא׃ 6.7. לְאָבִיו וּלְאִמּוֹ לְאָחִיו וּלְאַחֹתוֹ לֹא־יִטַּמָּא לָהֶם בְּמֹתָם כִּי נֵזֶר אֱלֹהָיו עַל־רֹאשׁוֹ׃ 6.8. כֹּל יְמֵי נִזְרוֹ קָדֹשׁ הוּא לַיהוָה׃ 6.9. וְכִי־יָמוּת מֵת עָלָיו בְּפֶתַע פִּתְאֹם וְטִמֵּא רֹאשׁ נִזְרוֹ וְגִלַּח רֹאשׁוֹ בְּיוֹם טָהֳרָתוֹ בַּיּוֹם הַשְּׁבִיעִי יְגַלְּחֶנּוּ׃ 6.11. וְעָשָׂה הַכֹּהֵן אֶחָד לְחַטָּאת וְאֶחָד לְעֹלָה וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל־הַנָּפֶשׁ וְקִדַּשׁ אֶת־רֹאשׁוֹ בַּיּוֹם הַהוּא׃ 6.12. וְהִזִּיר לַיהוָה אֶת־יְמֵי נִזְרוֹ וְהֵבִיא כֶּבֶשׂ בֶּן־שְׁנָתוֹ לְאָשָׁם וְהַיָּמִים הָרִאשֹׁנִים יִפְּלוּ כִּי טָמֵא נִזְרוֹ׃ 6.13. וְזֹאת תּוֹרַת הַנָּזִיר בְּיוֹם מְלֹאת יְמֵי נִזְרוֹ יָבִיא אֹתוֹ אֶל־פֶּתַח אֹהֶל מוֹעֵד׃ 6.14. וְהִקְרִיב אֶת־קָרְבָּנוֹ לַיהוָה כֶּבֶשׂ בֶּן־שְׁנָתוֹ תָמִים אֶחָד לְעֹלָה וְכַבְשָׂה אַחַת בַּת־שְׁנָתָהּ תְּמִימָה לְחַטָּאת וְאַיִל־אֶחָד תָּמִים לִשְׁלָמִים׃ 6.15. וְסַל מַצּוֹת סֹלֶת חַלֹּת בְּלוּלֹת בַּשֶּׁמֶן וּרְקִיקֵי מַצּוֹת מְשֻׁחִים בַּשָּׁמֶן וּמִנְחָתָם וְנִסְכֵּיהֶם׃ 6.16. וְהִקְרִיב הַכֹּהֵן לִפְנֵי יְהוָה וְעָשָׂה אֶת־חַטָּאתוֹ וְאֶת־עֹלָתוֹ׃ 6.17. וְאֶת־הָאַיִל יַעֲשֶׂה זֶבַח שְׁלָמִים לַיהוָה עַל סַל הַמַּצּוֹת וְעָשָׂה הַכֹּהֵן אֶת־מִנְחָתוֹ וְאֶת־נִסְכּוֹ׃ 6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 6.19. וְלָקַח הַכֹּהֵן אֶת־הַזְּרֹעַ בְּשֵׁלָה מִן־הָאַיִל וְחַלַּת מַצָּה אַחַת מִן־הַסַּל וּרְקִיק מַצָּה אֶחָד וְנָתַן עַל־כַּפֵּי הַנָּזִיר אַחַר הִתְגַּלְּחוֹ אֶת־נִזְרוֹ׃ 6.21. זֹאת תּוֹרַת הַנָּזִיר אֲשֶׁר יִדֹּר קָרְבָּנוֹ לַיהוָה עַל־נִזְרוֹ מִלְּבַד אֲשֶׁר־תַּשִּׂיג יָדוֹ כְּפִי נִדְרוֹ אֲשֶׁר יִדֹּר כֵּן יַעֲשֶׂה עַל תּוֹרַת נִזְרוֹ׃ 6.1. And the LORD spoke unto Moses, saying:" 6.2. Speak unto the children of Israel, and say unto them: When either man or woman shall clearly utter a vow, the vow of a Nazirite, to consecrate himself unto the LORD," 6.3. he shall abstain from wine and strong drink: he shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes, nor eat fresh grapes or dried." 6.4. All the days of his Naziriteship shall he eat nothing that is made of the grape-vine, from the pressed grapes even to the grapestone." 6.5. All the days of his vow of Naziriteship there shall no razor come upon his head; until the days be fulfilled, in which he consecrateth himself unto the LORD, he shall be holy, he shall let the locks of the hair of his head grow long." 6.6. All the days that he consecrateth himself unto the LORD he shall not come near to a dead body." 6.7. He shall not make himself unclean for his father, or for his mother, for his brother, or for his sister, when they die; because his consecration unto God is upon his head." 6.8. All the days of his Naziriteship he is holy unto the LORD." 6.9. And if any man die very suddenly beside him, and he defile his consecrated head, then he shall shave his head in the day of his cleansing, on the seventh day shall he shave it." 6.10. And on the eighth day he shall bring two turtledoves, or two young pigeons, to the priest, to the door of the tent of meeting." 6.11. And the priest shall prepare one for a sin-offering, and the other for a burnt-offering, and make atonement for him, for that he sinned by reason of the dead; and he shall hallow his head that same day." 6.12. And he shall consecrate unto the LORD the days of his Naziriteship, and shall bring a he-lamb of the first year for a guilt-offering; but the former days shall be void, because his consecration was defiled. ." 6.13. And this is the law of the Nazirite, when the days of his consecration are fulfilled: he shall abring it unto the door of the tent of meeting;" 6.14. and he shall present his offering unto the LORD, one he-lamb of the first year without blemish for a burnt-offering, and one ewe-lamb of the first year without blemish for a sin-offering, and one ram without blemish for peace-offerings," 6.15. and a basket of unleavened bread, cakes of fine flour mingled with oil, and unleavened wafers spread with oil, and their meal-offering, and their drink-offerings." 6.16. And the priest shall bring them before the LORD, and shall offer his sin-offering, and his burnt-offering." 6.17. And he shall offer the ram for a sacrifice of peace-offerings unto the LORD, with the basket of unleavened bread; the priest shall offer also the meal-offering thereof, and the drink-offering thereof." 6.18. And the Nazirite shall shave his consecrated head at the door of the tent of meeting, and shall take the hair of his consecrated head, and put it on the fire which is under the sacrifice of peace-offerings." 6.19. And the priest shall take the shoulder of the ram when it is sodden, and one unleavened cake out of the basket, and one unleavened wafer, and shall put them upon the hands of the Nazirite, after he hath shaven his consecrated head." 6.20. And the priest shall wave them for a wave-offering before the LORD; this is holy for the priest, together with the breast of waving and the thigh of heaving; and after that the Nazirite may drink wine." 6.21. This is the law of the Nazirite who voweth, and of his offering unto the LORD for his Naziriteship, beside that for which his means suffice; according to his vow which he voweth, so he must do after the law of his Naziriteship."
3. Hebrew Bible, Psalms, 15.10, 19.1 (9th cent. BCE - 3rd cent. BCE)

19.1. לַמְנַצֵּחַ מִזְמוֹר לְדָוִד׃ 19.1. יִרְאַת יְהוָה טְהוֹרָה עוֹמֶדֶת לָעַד מִשְׁפְּטֵי־יְהוָה אֱמֶת צָדְקוּ יַחְדָּו׃ 19.1. For the Leader. A Psalm of David."
4. Hebrew Bible, Isaiah, 29.13 (8th cent. BCE - 5th cent. BCE)

29.13. וַיֹּאמֶר אֲדֹנָי יַעַן כִּי נִגַּשׁ הָעָם הַזֶּה בְּפִיו וּבִשְׂפָתָיו כִּבְּדוּנִי וְלִבּוֹ רִחַק מִמֶּנִּי וַתְּהִי יִרְאָתָם אֹתִי מִצְוַת אֲנָשִׁים מְלֻמָּדָה׃ 29.13. And the Lord said: Forasmuch as this people draw near, and with their mouth and with their lips do honour Me, But have removed their heart far from Me, And their fear of Me is a commandment of men learned by rote;"
5. Hebrew Bible, Jeremiah, 31.33 (8th cent. BCE - 5th cent. BCE)

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׃ 31.33. 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;"
6. Hebrew Bible, Judges, 13.4-13.5 (8th cent. BCE - 5th cent. BCE)

13.4. וְעַתָּה הִשָּׁמְרִי נָא וְאַל־תִּשְׁתִּי יַיִן וְשֵׁכָר וְאַל־תֹּאכְלִי כָּל־טָמֵא׃ 13.5. כִּי הִנָּךְ הָרָה וְיֹלַדְתְּ בֵּן וּמוֹרָה לֹא־יַעֲלֶה עַל־רֹאשׁוֹ כִּי־נְזִיר אֱלֹהִים יִהְיֶה הַנַּעַר מִן־הַבָּטֶן וְהוּא יָחֵל לְהוֹשִׁיעַ אֶת־יִשְׂרָאֵל מִיַּד פְּלִשְׁתִּים׃ 13.4. Now therefore beware, I pray thee, and drink neither wine nor strong drink, and eat no unclean thing:" 13.5. for, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazir to God from the womb: and he shall begin to deliver Yisra᾽el out of the hand of the Pelishtim."
7. 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."
8. Septuagint, Wisdom of Solomon, 1.14 (2nd cent. BCE - 1st cent. BCE)

1.14. For he created all things that they might exist,and the generative forces of the world are wholesome,and there is no destructive poison in them;and the dominion of Hades is not on earth.
9. New Testament, 1 John, 4.9 (1st cent. CE - 1st cent. CE)

4.9. By this was God's love revealed in us, that God has sent his one and only Son into the world that we might live through him.
10. New Testament, 1 Corinthians, 2.6, 2.15-2.16, 11.18-11.19, 14.34, 15.26 (1st cent. CE - 1st cent. CE)

2.6. We speak wisdom, however, among those who are fullgrown; yet a wisdom not of this world, nor of the rulers of this world,who are coming to nothing. 2.15. But he who is spiritual discerns allthings, and he himself is judged by no one. 2.16. For who has knownthe mind of the Lord, that he should instruct him?" But we haveChrist's mind. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 15.26. The lastenemy that will be abolished is death.
11. New Testament, 1 Thessalonians, 5.12-5.17 (1st cent. CE - 1st cent. CE)

5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.16. Rejoice always. 5.17. Pray without ceasing.
12. New Testament, 1 Timothy, 1.20, 4.1-4.5, 4.7, 4.12, 5.14, 5.17-5.18, 5.21, 6.3-6.5, 6.20 (1st cent. CE - 1st cent. CE)

1.20. of whom is Hymenaeus and Alexander; whom I delivered to Satan, that they might be taught not to blaspheme. 4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 4.12. Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 5.21. I charge you in the sight of God, and Christ Jesus, and the elect angels, that you observe these things without prejudice, doing nothing by partiality. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
13. New Testament, 2 Corinthians, 4.4 (1st cent. CE - 1st cent. CE)

14. New Testament, 2 Timothy, 2.11-2.14, 2.16, 2.23-2.26, 3.6, 4.2-4.5 (1st cent. CE - 1st cent. CE)

2.11. This saying is faithful: For if we died with him, We will also live with him. 2.12. If we endure, We will also reign with him. If we deny him, He also will deny us. 2.13. If we are faithless, He remains faithful. He can't deny himself. 2.14. Remind them of these things, charging them in the sight of the Lord, that they don't argue about words, to no profit, to the subverting of those who hear. 2.16. But shun empty chatter, for they will proceed further in ungodliness 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 2.24. The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient 2.25. in gentleness correcting those who oppose him: perhaps God may give them repentance leading to a full knowledge of the truth 2.26. and they may recover themselves out of the devil's snare, having been taken captive by him to his will. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 4.2. preach the word; be urgent in season and out of season; reprove, rebuke, and exhort, with all patience and teaching. 4.3. For the time will come when they will not listen to the sound doctrine, but, having itching ears, will heap up for themselves teachers after their own lusts; 4.4. and will turn away their ears from the truth, and turn aside to fables. 4.5. But you be sober in all things, suffer hardship, do the work of an evangelist, and fulfill your ministry.
15. New Testament, Apocalypse, 12.7 (1st cent. CE - 1st cent. CE)

12.7. There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war.
16. New Testament, Philemon, 24 (1st cent. CE - 1st cent. CE)

17. New Testament, Colossians, 1.15 (1st cent. CE - 1st cent. CE)

1.15. who is the image of the invisible God, the firstborn of all creation.
18. New Testament, Ephesians, 5.8, 6.11-6.12 (1st cent. CE - 1st cent. CE)

5.8. For you were once darkness, but are now light in the Lord. Walk as children of light 6.11. Put on the whole armor of God, that you may be able to stand against the wiles of the devil. 6.12. For our wrestling is not against flesh and blood, but against the principalities, against the powers, against the world's rulers of the darkness of this age, and against the spiritual hosts of wickedness in the heavenly places.
19. New Testament, Galatians, 5.19-5.21 (1st cent. CE - 1st cent. CE)

5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.20. idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies 5.21. envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God.
20. New Testament, Hebrews, 6.1 (1st cent. CE - 1st cent. CE)

6.1. Therefore leaving the doctrine of the first principles of Christ, let us press on to perfection -- not laying again a foundation of repentance from dead works, of faith toward God
21. New Testament, Philippians, 2.8 (1st cent. CE - 1st cent. CE)

2.8. And being found in human form, he humbled himself, becoming obedient to death, yes, the death of the cross.
22. New Testament, Romans, 7.6, 7.22-7.24, 8.2-8.3, 9.22, 10.15, 10.20, 11.8, 14.16 (1st cent. CE - 1st cent. CE)

7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 7.22. 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? 8.2. For the law of the Spirit of life in Christ Jesus made me free from the law of sin and of death. 8.3. For what the law couldn't do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh; 9.22. What if God, willing to show his wrath, and to make his power known, endured with much patience vessels of wrath made for destruction 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! 10.20. 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. 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. 14.16. Then don't let your good be slandered
23. New Testament, Titus, 1.5-1.9, 2.1-2.14, 3.1-3.9, 3.11-3.13, 3.15 (1st cent. CE - 1st cent. CE)

1.5. I left you in Crete for this reason, that you would set in order the things that were lacking, and appoint elders in every city, as I directed you; 1.6. if anyone is blameless, the husband of one wife, having children who believe, who are not accused of loose or unruly behavior. 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 1.8. but given to hospitality, as a lover of good, sober-minded, fair, holy, self-controlled; 1.9. holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.11. For the grace of God has appeared, bringing salvation to all men 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world; 2.13. looking for the blessed hope and appearing of the glory of our great God and Savior, Jesus Christ; 2.14. who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works. 3.1. Remind them to be in subjection to rulers and to authorities, to be obedient, to be ready for every good work 3.2. to speak evil of no one, not to be contentious, to be gentle, showing all humility toward all men. 3.3. For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. 3.4. But when the kindness of God our Savior and his love toward mankind appeared 3.5. not by works of righteousness, which we did ourselves, but according to his mercy, he saved us, through the washing of regeneration and renewing by the Holy Spirit 3.6. which he poured out on us richly, through Jesus Christ our Savior; 3.7. that, being justified by his grace, we might be made heirs according to the hope of eternal life. 3.8. This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be careful to maintain good works. These things are good and profitable to men; 3.9. but shun foolish questionings, genealogies, strife, and disputes about the law; for they are unprofitable and vain. 3.11. knowing that such a one is perverted, and sins, being self-condemned. 3.12. When I send Artemas to you, or Tychicus, be diligent to come to me to Nicopolis, for I have determined to winter there. 3.13. Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them. 3.15. All who are with me greet you. Greet those who love us in faith. Grace be with you all. Amen.
24. New Testament, John, 1.14, 1.18, 3.16, 3.18, 8.45, 14.16, 14.26, 15.26, 16.7 (1st cent. CE - 1st cent. CE)

1.14. The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth. 1.18. No one has seen God at any time. The one and only Son, who is in the bosom of the Father, he has declared him. 3.16. For God so loved the world, that he gave his one and only Son, that whoever believes in him should not perish, but have eternal life. 3.18. He who believes in him is not judged. He who doesn't believe has been judged already, because he has not believed in the name of the only born Son of God. 8.45. But because I tell the truth, you don't believe me. 14.16. I will pray to the Father, and he will give you another Counselor, that he may be with you forever, -- 14.26. But the Counselor, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and will remind you of all that I said to you. 15.26. When the Counselor has come, whom I will send to you from the Father, the Spirit of truth, who proceeds from the Father, he will testify about me. 16.7. Nevertheless I tell you the truth: It is to your advantage that I go away, for if I don't go away, the Counselor won't come to you. But if I go, I will send him to you.
25. New Testament, Luke, 14.20, 21.9 (1st cent. CE - 1st cent. CE)

14.20. Another said, 'I have married a wife, and therefore I can't come.' 21.9. When you hear of wars and disturbances, don't be terrified, for these things must happen first, but the end won't come immediately.
26. New Testament, Matthew, 13.25, 16.18, 20.28 (1st cent. CE - 1st cent. CE)

13.25. but while people slept, his enemy came and sowed darnel also among the wheat, and went away. 16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 20.28. even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.
27. Seneca The Younger, Letters, 59.4, 59.7, 75.1-75.2, 75.6-75.7 (1st cent. CE - 1st cent. CE)

28. Hermas, Mandates, 1.1 (2nd cent. CE - 2nd cent. CE)

29. Hermas, Similitudes, 9.27.2 (2nd cent. CE - 2nd cent. CE)

30. Irenaeus, Refutation of All Heresies, 1.16.3, 3.14.1, 4.26.1, 4.33 (2nd cent. CE - 3rd cent. CE)

4.33. But after he discontinues uttering these jests, a fiery Aesculapius appears upon the floor. Then, placing in the midst a pot full of water, he invokes all the deities, and they are present. For any one who is by, glancing into the pot, will behold them all, and Diana leading on her baying hounds. We shall not, however, shrink from narrating the account (of the devices) of these men, how they attempt (to accomplish their jugglery). For (the magician) lays his hand upon the cauldron of pitch, which is in, as it were, a boiling state; and throwing in (at the same time) vinegar and nitre and moist pitch, he kindles a fire beneath the cauldron. The vinegar, however, being mixed along with the nitre, on receiving a small accession of heat, moves the pitch, so as to cause bubbles to rise to the surface, and afford the mere semblance of a seething (pot). The (sorcerer), however, previously washes his hands frequently in brine; the consequence being, that the contents of the cauldron do not in any wise, though in reality boiling, burn him very much. But if, having smeared his hands with a tincture of myrtle and nitre and myrrh, along with vinegar, he wash them in brine frequently, he is not scorched: and he does not burn his feet, provided he smear them with isinglass and a salamander. As regards, however, the burning like a taper of the pyramid, though composed of stone, the cause of this is the following. Chalky earth is fashioned into the shape of a pyramid, but its color is that of a milk-white stone, and it is prepared after this fashion. Having anointed the piece of clay with plenty of oil, and put it upon coals, and baked it, by smearing it afresh, and scorching it a second and third time, and frequently, (the sorcerer) contrives that it can be burned, even though he should plunge it in water; for it contains in itself abundance of oil. The hearth, however, is spontaneously kindled, while the magician pours out a libation, by having time instead of ashes burning underneath, and refined frankincense and a large quantity of tow, and a bundle of anointed tapers and of gall nuts, hollow within, and supplied with (concealed) fire. And after some delay, (the sorcerer) makes (the pyramid) emit smoke from the mouth, by both putting fire in the gall nut, and encircling it with tow, and blowing into the mouth. The linen cloth, however, that has been placed round the cauldron, (and) on which he deposits the coals, on account of the underlying brine, would not be burned; besides, that it has itself been washed in brine, and then smeared with the white of an egg, along with moist alum. And if, likewise, one mix in these the juice of house-leek along with vinegar, and for a long time previously smear it (with this preparation), after being washed in this drug, it continues altogether fire-proof.
31. Justin, Dialogue With Trypho, 35.5, 69.1, 80.2-80.4 (2nd cent. CE - 2nd cent. CE)

32. Lucian, The Double Indictment, 28 (2nd cent. CE - 2nd cent. CE)

28. But no sooner had he secured an adequate provision, no sooner did he consider his reputation established, than his countece changed towards me: he assumed a haughty air, and neglected, nay, utterly abandoned me; having conceived a violent affection for the bearded old person yonder, whom you may know from his dress to be Dialogue, and who passes for a son of Philosophy. With this Dialogue, in spite of the disparity of age, he is now living; and is not ashamed to clip the wings of free, high soaring eloquence, and submit himself to the comedian’s fetters of bald question and answer. He, whose thoughts should have found utterance in thundering oratory, is content to weave a puny network of conversation. Such things may draw a smile from his audience, a nod, an unimpassioned wave of the hand, a murmur of approbation: they can never hope to evoke the deafening uproar of universal applause. And this, gentlemen, is the fascination under which he looks coldly upon me; I commend his taste!
33. Lucian, Nigrinus, 7 (2nd cent. CE - 2nd cent. CE)

7. A lover, in the absence of his mistress, remembers some word, some act of hers, dwells on it, and beguiles hours of sickness with her feigned presence. Sometimes he thinks he is face to face with her; words, heard long since, come again from her lips; he rejoices; his soul cleaves to the memory of the past, and has no time for present vexations. It is so with me. Philosophy is far away, but I have heard a philosopher’s words. I piece them together, and revolve them in my heart, and am comforted. Nigrinus is the beacon fire on which, far out in mid ocean, in the darkness of night, I fix my gaze; I fancy him present with me in all my doings; I hear ever the same words. At times, in moments of concentration, I see his very face, his voice rings in my ears. of him it may truly be said, as of Pericles,In every heart he left his sting.
34. Origen, Commentary On Romans, 8.8 (3rd cent. CE - 3rd cent. CE)

35. Origen, Commentary On Romans, 8.8 (3rd cent. CE - 3rd cent. CE)

36. Origen, Commentary On Romans, 8.8 (3rd cent. CE - 3rd cent. CE)

37. Origen, Commentariorum Series In Evangelium Matthaei (Mt. 22.342763), 28 (3rd cent. CE - 3rd cent. CE)

38. Origen, Commentary On Matthew, 14.16, 15.4, 16.12, 17.14 (3rd cent. CE - 3rd cent. CE)

14.16. After this it is written that there came unto Him the Pharisees tempting Him and saying, Is it lawful for a man to put away his wife for every cause? Matthew 19:3 Mark, also, has written to the like effect. Mark 10:2 Accordingly, of those who came to Jesus and inquired of Him, there were some who put questions to tempt Him; and if our Saviour so transcendent was tempted, which of His disciples who is ordained to teach need be vexed, when he is tempted by some who inquire, not from the love of learning, but from the wish to tempt? And you might find many passages, if you brought them together, in which the Pharisees tempted our Jesus, and others, different from them, as a certain lawyer, Matthew 22:35 and perhaps also a scribe, Mark 12:28 that by bringing together what is said about those who tempted Him, you might find by investigation what is useful for this kind of inquiries. Only, the Saviour, in response to those who tempted Him, laid down dogmas; for they said, Is it lawful for a man to put away his own wife for every cause? and He answered and said, Have ye not read that He who created them from the beginning made them male and female? Matthew 19:4 etc. And I think that the Pharisees put forward this word for this reason, that they might attack Him whatever He might say; as, for example, if He had said, It is lawful, they would have accused Him of dissolving marriages for trifles; but, if He had said, It is not lawful, they would have accused Him of permitting a man to dwell with a woman, even with sins; so, likewise, in the case of the tribute-money, Matthew 22:17 if He had told them to give, they would have accused Him of making the people subject to the Romans, and not to the law of God, but if He had told them not to give, they would have accused Him of creating war and sedition, and of stirring up those who were not able to stand against so powerful an army. But they did not perceive in what way He answered blamelessly and wisely, in the first place, rejecting the opinion that a wife was to be put away for every cause, and, in the second place, giving answer to the question about the bill of divorcement; for He saw that not every cause is a reasonable ground for the dissolution of marriage, and that the husband must dwell with the wife as the weaker vessel, giving honour, 1 Peter 3:7 and bearing her burdens in sins; Galatians 6:2 and by what is written in Genesis, He puts to shame the Pharisees who boasted in the Scriptures of Moses, by saying, Have ye not read that He who created them from the beginning made them male and female, etc., and, subjoining to these words, because of the saying, And the two shall become one flesh, teaching in harmony with one flesh, namely, So that they are no more two, but one flesh. Matthew 19:4-6 And, as tending to convince them that they should not put away their wife for every cause, is it said, What God has joined together, let not man put asunder. Matthew 19:6 It is to be observed, however, in the exposition of the words quoted from Genesis in the Gospel, that they were not spoken consecutively as they are written in the Gospel; and I think that it is not even said about the same persons, namely, of those who were formed after the image of God, and of those who were formed from the dust of the ground and from one of the ribs of Adam. For where it is said, Male and female made He them, Genesis 1:27 the reference is to those formed after the image, but where He also said, For this cause shall a man leave his own father and mother, Genesis 2:24 etc., the reference is not to those formed after the image; for some time after the Lord God formed the man, taking dust from the ground, and from his side the helpmate. And mark, at the same time, that in the case of those who are formed after the image, the words were not husband and wife but male and female. But we have also observed this in the Hebrew, for man is indicated by the word is, but male by the word zachar, and again woman by the word essa, but female by the word agkeba. For at no time is it woman or man after the image, but the superior class, the male, and the second, the female. But also if a man leave his mother and his father, he cleaves not to the female, but to his own wife, and they become, since man and woman are one in flesh, one flesh. Then, describing what ought to be in the case of those who are joined together by God, so that they may be joined together in a manner worthy of God, the Saviour adds, So that they are no more two; Matthew 19:6 and, wherever there is indeed concord, and unison, and harmony, between husband and wife, when he is as ruler and she is obedient to the word, He shall rule over you, Genesis 3:16 then of such persons we may truly say, They are no more two. Then since it was necessary that for him who was joined to the Lord, it should be reserved that he should become one spirit with Him, 1 Corinthians 6:17 in the case of those who are joined together by God, after the words, So that they are no more two, it is said, but one flesh. And it is God who has joined together the two in one so that they are no more two, from the time that the woman is married to the man. And, since God has joined them together, on this account in the case of those who are joined together by God, there is a gift; and Paul knowing this, that marriage according to the Word of God was a gift, like as holy celibacy was a gift, says, But I would that all men were like myself; howbeit, each man has his own gift from God, one after this manner, and another after that. 1 Corinthians 7:7 And those who are joined together by God both mind and keep the precept, Husbands love your wives, as Christ also the church. Ephesians 5:25 The Saviour then commanded, What God has joined together, let not man put asunder, Matthew 19:6 but man wishes to put asunder what God has joined together, when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men that speak lies, branded in their own conscience as with a hot iron, forbidding, not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had been before joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Saviour taught in the answer to the Pharisees.
39. Origen, Against Celsus, 5.61, 5.63 (3rd cent. CE - 3rd cent. CE)

5.61. After the above remarks he proceeds as follows: Let no one suppose that I am ignorant that some of them will concede that their God is the same as that of the Jews, while others will maintain that he is a different one, to whom the latter is in opposition, and that it was from the former that the Son came. Now, if he imagine that the existence of numerous heresies among the Christians is a ground of accusation against Christianity, why, in a similar way, should it not be a ground of accusation against philosophy, that the various sects of philosophers differ from each other, not on small and indifferent points, but upon those of the highest importance? Nay, medicine also ought to be a subject of attack, on account of its many conflicting schools. Let it be admitted, then, that there are among us some who deny that our God is the same as that of the Jews: nevertheless, on that account those are not to be blamed who prove from the same Scriptures that one and the same Deity is the God of the Jews and of the Gentiles alike, as Paul, too, distinctly says, who was a convert from Judaism to Christianity, I thank my God, whom I serve from my forefathers with a pure conscience. And let it be admitted also, that there is a third class who call certain persons carnal, and others spiritual,- I think he here means the followers of Valentinus - yet what does this avail against us, who belong to the Church, and who make it an accusation against such as hold that certain natures are saved, and that others perish in consequence of their natural constitution? And let it be admitted further, that there are some who give themselves out as Gnostics, in the same way as those Epicureans who call themselves philosophers: yet neither will they who annihilate the doctrine of providence be deemed true philosophers, nor those true Christians who introduce monstrous inventions, which are disapproved of by those who are the disciples of Jesus. Let it be admitted, moreover, that there are some who accept Jesus, and who boast on that account of being Christians, and yet would regulate their lives, like the Jewish multitude, in accordance with the Jewish law - and these are the twofold sect of Ebionites, who either acknowledge with us that Jesus was born of a virgin, or deny this, and maintain that He was begotten like other human beings - what does that avail by way of charge against such as belong to the Church, and whom Celsus has styled those of the multitude? He adds, also, that certain of the Christians are believers in the Sibyl, having probably misunderstood some who blamed such as believed in the existence of a prophetic Sibyl, and termed those who held this belief Sibyllists. 5.63. In the next place, that he may have the appearance of knowing still more than he has yet mentioned, he says, agreeably to his usual custom, that there are others who have wickedly invented some being as their teacher and demon, and who wallow about in a great darkness, more unholy and accursed than that of the companions of the Egyptian Antinous. And he seems to me, indeed, in touching on these matters, to say with a certain degree of truth, that there are certain others who have wickedly invented another demon, and who have found him to be their lord, as they wallow about in the great darkness of their ignorance. With respect, however, to Antinous, who is compared with our Jesus, we shall not repeat what we have already said in the preceding pages. Moreover, he continues, these persons utter against one another dreadful blasphemies, saying all manner of things shameful to be spoken; nor will they yield in the slightest point for the sake of harmony, hating each other with a perfect hatred. Now, in answer to this, we have already said that in philosophy and medicine sects are to be found warring against sects. We, however, who are followers of the word of Jesus, and have exercised ourselves in thinking, and saying, and doing what is in harmony with His words, when reviled, bless; being persecuted, we suffer it; being defamed, we entreat; and we would not utter all manner of things shameful to be spoken against those who have adopted different opinions from ours, but, if possible, use every exertion to raise them to a better condition through adherence to the Creator alone, and lead them to perform every act as those who will (one day) be judged. And if those who hold different opinions will not be convinced, we observe the injunction laid down for the treatment of such: A man that is a heretic, after the first and second admonition, reject, knowing that he that is such is subverted, and sins, being condemned of himself. Moreover, we who know the maxim, Blessed are the peacemakers, and this also, Blessed are the meek, would not regard with hatred the corrupters of Christianity, nor term those who had fallen into error Circes and flattering deceivers.
40. Origen, On First Principles, 1.6.2, 2.7.3, 3.1.21, 3.3.4, 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. 2.7.3. And as there are many ways of apprehending Christ, who, although He is wisdom, does not act the part or possess the power of wisdom in all men, but only in those who give themselves to the study of wisdom in Him; and who, although called a physician, does not act as one towards all, but only towards those who understand their feeble and sickly condition, and flee to His compassion that they may obtain health; so also I think is it with the Holy Spirit, in whom is contained every kind of gifts. For on some is bestowed by the Spirit the word of wisdom, on others the word of knowledge, on others faith; and so to each individual of those who are capable of receiving Him, is the Spirit Himself made to be that quality, or understood to be that which is needed by the individual who has deserved to participate. These divisions and differences not being perceived by those who hear Him called Paraclete in the Gospel, and not duly considering in consequence of what work or act He is named the Paraclete, they have compared Him to some common spirits or other, and by this means have tried to disturb the Churches of Christ, and so excite dissensions of no small extent among brethren; whereas the Gospel shows Him to be of such power and majesty, that it says the apostles could not yet receive those things which the Saviour wished to teach them until the advent of the Holy Spirit, who, pouring Himself into their souls, might enlighten them regarding the nature and faith of the Trinity. But these persons, because of the ignorance of their understandings, are not only unable themselves logically to state the truth, but cannot even give their attention to what is advanced by us; and entertaining unworthy ideas of His divinity, have delivered themselves over to errors and deceits, being depraved by a spirit of error, rather than instructed by the teaching of the Holy Spirit, according to the declaration of the apostle, Following the doctrine of devils, forbidding to marry, to the destruction and ruin of many, and to abstain from meats, that by an ostentatious exhibition of stricter observance they may seduce the souls of the innocent. 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? 3.3.4. With respect to those, indeed, who teach differently regarding Christ from what the rule of Scripture allows, it is no idle task to ascertain whether it is from a treacherous purpose that these opposing powers, in their struggles to prevent a belief in Christ, have devised certain fabulous and impious doctrines; or whether, on hearing the word of Christ, and not being able to cast it forth from the secrecy of their conscience, nor yet to retain it pure and holy, they have, by means of vessels that were convenient to their use, and, so to speak, through their prophets, introduced various errors contrary to the rule of Christian truth. Now we are to suppose rather that apostate and refugee powers, which have departed from God out of the very wickedness of their mind and will, or from envy of those for whom there is prepared (on their becoming acquainted with the truth) an ascent to the same rank, whence they themselves had fallen, did, in order to prevent any progress of that kind, invent these errors and delusions of false doctrine. It is then clearly established, by many proofs, that while the soul of man exists in this body, it may admit different energies, i.e., operations, from a diversity of good and evil spirits. Now, of wicked spirits there is a twofold mode of operation: i.e., when they either take complete and entire possession of the mind, so as to allow their captives the power neither of understanding nor feeling; as, for instance, is the case with those commonly called possessed, whom we see to be deprived of reason, and insane (such as those were who are related in the Gospel to have been cured by the Saviour); or when by their wicked suggestions they deprave a sentient and intelligent soul with thoughts of various kinds, persuading it to evil, of which Judas is an illustration, who was induced at the suggestion of the devil to commit the crime of treason, according to the declaration of Scripture, that the devil had already put it into the heart of Judas Iscariot to betray him. 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.
41. Origen, Homilies On Leviticus, 10.2 (3rd cent. CE - 3rd cent. CE)

42. Theodoret of Cyrus, Compendium Against Heresies, 1.21 (4th cent. CE - 5th cent. CE)

43. Jerome, Apologetici Adversus Rufinum (Apologia Adversus Libros Rufini.), 2.19 (5th cent. CE - 5th cent. CE)

44. Stobaeus, Anthology, 4.23.8 (5th cent. CE - 5th cent. CE)

45. Rufinus, De Adulteratione Librorum Origenis, 7



Subjects of this text:

subject book bibliographic info
acts of the apostles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
allegory, allegorical Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
allowance, permission (of god or providence) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
apostolic tradition Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
apostolikon, marcions Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
blasphemy, heresy as Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
body (human) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
body of death Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
body of sin, flesh Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
body of sin, flesh (of christ) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
choices Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
christ, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450
commonplace Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74
contrary, contrariety, opposites Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
dahl, influence, paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
death (natural, physical) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
death of condemnation Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
determinism, determinists, necessity (of nature) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
devil, satan Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
dispensations, economy (of god) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
doctrine, sound Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
earth (of goodness) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
ebionites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
encratites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74, 410, 450, 455
epistolary, paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
euripides Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
example Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
exhortation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
faith Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62, 64
foreknowledge (prògnvsiw), anticipate Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
galileans Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
genists Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
gentleness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
gnosticism, distinction from other heresies Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554, 555, 563, 564
gnosticism, specific doctrines Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564, 571, 572
gnosticism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 586
god, as savior Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450
gospels Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
grace, gnade Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
habits, state (ßjiw) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
hairesis Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
heart Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
hellenians Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
heresy, alterity/otherness/exteriority of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 586
heresy, exclusion of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569, 586
heresy, interior to church Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569, 571
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74, 410
holy spirit Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
hospitality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74
house church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74
household Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74
idols, idolaters, idolatry Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
instruction Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
irenaeus Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 586
jealousy, envy, envious Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
jesus christ Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62, 64
jewish succession, as origin of heresies Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
jewish succession, listing of sects of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
jews, jewish, judaism Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
law, the, and gospel Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564, 571, 572
law, the, gnostic views of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564
law, the, in origen Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 564, 571, 572
law (mosaic) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
lucian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
magi, as part of heretical succession Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 585
magi, doctrine Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 573
martyr, justin, distinctive features of his heresiology Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
martyr, justin, naming sects Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
martyr, justin, on the relation of the church to jewish identity Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
mary Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 572, 573
matter (ïlh) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
mind (noëw and similar terms) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
montanists Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554, 569
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450
new testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
old testament Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
ophites Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
origen, distinctions between heresies and their taxonomy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554, 555, 556, 563, 564, 568, 569
origen, exclusive account of sects and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 571, 572, 573
origen, more inclusive account of sects and heresyc Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 569, 571
orthodoxy, purity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 568, 569
orthodoxy, unity of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554, 555, 586
paraenesis, epistolary Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 450
passions Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
pastoral epistles Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 450, 455
pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 450, 455
patronage Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74
paul Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
pauline letter corpus Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
pharisees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
philosopher, moral Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450, 455
philosophy, assimilation of heresy to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 586
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 450
praecepta Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 450
precept Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450
principles (érxæ) (first) Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
proverbs, titus, letter of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
revelation Lieu, Marcion and the Making of a Heretic: God and Scripture in the Second Century (2015) 431
rhetoric Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
sadducees Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
salvation, as moral conversion Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
salvation, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450, 455
salvation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
satan, and heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 568
scriptures, bible Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
shepherd of hermas Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 74, 410
simon of samaria Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 585
sins, sinful, sinners Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
sophistry, heresy connected to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 586
soteriology, in pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450, 455
soteriology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 450
style, paraenetic' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410
timothy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 455
titus Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 410, 455
virtues and vices Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 62
will, volition, freedom of will Pedersen, Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos (2004) 64
αἱρεσιώτης Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
δόκησις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 573
δόξα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 556
καινός Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 571
παραχαράσσειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
παρεκδέχεσθαι Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 573
σχίσμα Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
φαντασία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 554
ἀκολουθεῖν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
ἀσεβής Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
ἄθεος Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 66
ὑγιής Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 573
ὑπόστασις Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 563