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Justin (Saint), Apologie (I) en faveur des Chrétiens (texte complet)

θεοῦ

Apologie, Chap.

[1, 22]   τὸν Ἑρμῆν λόγον τὸν παρὰ θεοῦ ἀγγελτικὸν λέγουσιν. εἰ δὲ αἰτιάσαιτό

[1, 6]   ἄλλων ἀρετῶν ἀνεπιμίκτου τε κακίας θεοῦ· ἀλλ’ ἐκεῖνόν τε καὶ τὸν

[1, 19]   ἀνθρώπεια σώματα κατὰ καιρὸν προστάξει θεοῦ ἀναστῆναι καὶ ἀφθαρσίαν ἐνδύσασθαι οὐκ

[1, 21]   ὅ ἐστι πρῶτον γέννημα τοῦ θεοῦ, ἄνευ ἐπιμιξίας φάσκειν ἡμᾶς γεγεννῆσθαι,

[1, 32]   δεδηλωμένου Ἰουδαίων πατρός, διὰ δυνάμεως θεοῦ ἀπεκυήθη· καὶ Ἰεσσαὶ προπάτωρ μὲν

[1, 46]   τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ βουλὴν διὰ παρθένου ἄνθρωπος ἀπεκυήθη

[1, 9]   ἀλλὰ καὶ ἐφ’ ὕβρει τοῦ θεοῦ γίνεσθαι, ὃς ἄρρητον δόξαν καὶ

[1, 39]   λαλεῖν μὴ δυνάμενοι, διὰ δὲ θεοῦ δυνάμεως ἐμήνυσαν παντὶ γένει ἀνθρώπων

[1, 19]   οὐκ ἀδύνατον. ποίαν γὰρ ἀξίαν θεοῦ δύναμιν λέγουσιν οἱ φάσκοντες εἰς

[1, 46]   λυσόμεθα. τὸν Χριστὸν πρωτότοκον τοῦ θεοῦ εἶναι ἐδιδάχθημεν καὶ προεμηνύσαμεν λόγον

[1, 30]   καὶ δόξαι διὰ τοῦτο υἱὸν θεοῦ εἶναι, τὴν ἀπόδειξιν ἤδη ποιησόμεθα,

[1, 44]   πατρὸς τῶν ὅλων καὶ δεσπότου θεοῦ εἰς τοῦτο λεχθῆναι οὕτως· Λούσασθε,

[1, 59]   καὶ ἐγένετο οὕτως. ὥστε λόγῳ θεοῦ ἐκ τῶν ὑποκειμένων καὶ προδηλωθέντων

[1, 63]   οὕτως· Καὶ ἐλάλησε Μωυσεῖ ἄγγελος θεοῦ ἐν φλογὶ πυρὸς ἐκ τῆς

[1, 33]   ἔτι ἦν παρθένος· ἀλλὰ δύναμις θεοῦ ἐπελθοῦσα τῇ παρθένῳ ἐπεσκίασεν αὐτήν,

[1, 64]   ἀόρατος καὶ ἀκατασκεύαστος, καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων. εἰς

[1, 59]   ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα θεοῦ ἐπεφέρετο ἐπάνω τῶν ὑδάτων. καὶ

[1, 12]   ὅσα φθάσας γενέσθαι προεῖπεν· ὅπερ θεοῦ ἔργον ἐστί, πρὶν ἢ γενέσθαι

[1, 44]   παρακούσαντας, ἀλλ’ ἡ μάχαιρα τοῦ θεοῦ ἔστι τὸ πῦρ, οὗ βορὰ

[1, 63]   υἱός. ὁ λόγος δὲ τοῦ θεοῦ ἐστιν ὁ υἱὸς αὐτοῦ, ὡς

[1, 54]   ἵππου ὁ προκηρυσσόμενος, καὶ υἱὸς θεοῦ ἐστιν, ὡς προέφημεν, ἢ ἀνθρώπου,

[1, 33]   κατ’ ἐκεῖνο τοῦ καιροῦ ἄγγελος θεοῦ εὐηγγελίσατο αὐτὴν εἰπών· Ἰδοὺ συλλήψῃ

[1, 63]   τῶν πάντων ἀνθρώπων ἐκεῖνοι περὶ θεοῦ ζήτησιν ἠσχολήθησαν, Ἀβραὰμ μὲν πατὴρ

[1, 63]   οἵδε οἱ λόγοι ὅτι υἱὸς θεοῦ καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός

[1, 63]   καὶ λόγος πρωτότοκος ὢν τοῦ θεοῦ καὶ θεὸς ὑπάρχει. καὶ πρότερον

[1, 40]   τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ καὶ τὴν αὐτοῦ τοῦ Χριστοῦ

[1, 58]   τοὺς ἀνθρώπους ἀπὸ τοῦ ποιήσαντος θεοῦ καὶ τοῦ πρωτογόνου αὐτοῦ Χριστοῦ·

[1, 61]   πατρὸς τῶν ὅλων καὶ δεσπότου θεοῦ καὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ

[1, 68]   οὐκ ἐκφεύξεσθε τὴν ἐσομένην τοῦ θεοῦ κρίσιν, ἐὰν ἐπιμένητε τῇ ἀδικίᾳ·

[1, 60]   ἀνθρωπείᾳ ταῦτα γεγονέναι, ἀλλὰ δυνάμει θεοῦ λέγεσθαι. ~Ὃν τρόπον δὲ καὶ

[1, 22]   ἄνθρωπος, διὰ σοφίαν ἄξιος υἱὸς θεοῦ λέγεσθαι· πατέρα γὰρ ἀνδρῶν τε

[1, 22]   κοινὴν γένεσιν, γεγεννῆσθαι αὐτὸν ἐκ θεοῦ λέγομεν λόγον θεοῦ, ὡς προέφημεν,

[1, 60]   καὶ ἐνέργειαν τὴν παρὰ τοῦ θεοῦ λεγομένην λαβεῖν τὸν Μωυσέα χαλκὸν

[1, 11]   ἡμᾶς ὑπειλήφατε, ἡμῶν τὴν μετὰ θεοῦ λεγόντων, ὡς καὶ ἐκ τοῦ

[1, 53]   Σαμαρεῖς, ἔχοντες τὸν παρὰ τοῦ θεοῦ λόγον διὰ τῶν προφητῶν παραδοθέντα

[1, 39]   Χριστοῦ διδάξαι πάντας τὸν τοῦ θεοῦ λόγον· καὶ οἱ πάλαι ἀλληλοφόνται

[1, 60]   μὲν γὰρ χώραν τῷ παρὰ θεοῦ λόγῳ, ὃν κεχιάσθαι ἐν τῷ

[1, 13]   ἐπιτρόπου, υἱὸν αὐτοῦ τοῦ ὄντως θεοῦ μαθόντες καὶ ἐν δευτέρᾳ χώρᾳ

[1, 9]   καὶ νεκρὰ ταῦτα γινώσκομεν καὶ θεοῦ μορφὴν μὴ ἔχοντα (οὐ γὰρ

[1, 37]   διὰ τῶν προφητῶν ἀπὸ τοῦ θεοῦ, νοεῖν δύνασθε. ~Ὅταν δὲ ἀπὸ

[1, 22]   αἰωνίῳ πυρὶ πιστεύομεν. ~Υἱὸς δὲ θεοῦ, ὁ Ἰησοῦς λεγόμενος, εἰ καὶ

[1, 14]   γὰρ σοφιστὴς ὑπῆρχεν, ἀλλὰ δύναμις θεοῦ ὁ λόγος αὐτοῦ ἦν. ~Περὶ

[1, 54]   ῥητῶς ἐσημαίνετο, εἴτε υἱὸς τοῦ θεοῦ ὁ παραγενησόμενός ἐστι, καὶ εἰ

[1, 61]   πατρὸς τῶν ὅλων καὶ δεσπότου θεοῦ ὄνομα, αὐτὸ τοῦτο μόνον ἐπιλέγοντος

[1, 31]   εἰς οὐρανοὺς ἀνερχόμενον, καὶ υἱὸν θεοῦ ὄντα καὶ κεκλημένον, καί τινας

[1, 44]   πράττεσθαι λέγομεν· ἀλλὰ προγνώστου τοῦ θεοῦ ὄντος τῶν μελλόντων ὑπὸ πάντων

[1, 63]   λαλήσαντος αὐτῷ ὄντος υἱοῦ τοῦ θεοῦ, ὃς καὶ ἄγγελος καὶ ἀπόστολος

[1, 60]   φυσιολογούμενον περὶ τοῦ υἱοῦ τοῦ θεοῦ, ὅτε λέγει· Ἐχίασεν αὐτὸν ἐν

[1, 33]   τὴν δύναμιν τὴν παρὰ τοῦ θεοῦ οὐδὲν ἄλλο νοῆσαι θέμις ἢ

[1, 44]   πλασθέντι ἀνθρώπῳ εἰρῆσθαι ὑπὸ τοῦ θεοῦ οὕτως· Ἰδοὺ πρὸ προσώπου σου

[1, 20]   τῷ γὰρ λέγειν ἡμᾶς ὑπὸ θεοῦ πάντα κεκοσμῆσθαι καὶ γεγενῆσθαι Πλάτωνος

[1, 60]   Μωυσέως εἰρημένον ἐπιφέρεσθαι τὸ τοῦ θεοῦ πνεῦμα. δευτέραν μὲν γὰρ χώραν

[1, 31]   οὖν τινες ἐν Ἰουδαίοις γεγένηνται θεοῦ προφῆται, δι’ ὧν τὸ προφητικὸν

[1, 66]   ἀλλ’ ὃν τρόπον διὰ λόγου θεοῦ σαρκοποιηθεὶς Ἰησοῦς Χριστὸς ὁ σωτὴρ

[1, 32]   οἷς οἰκεῖ τὸ παρὰ τοῦ θεοῦ σπέρμα, ὁ λόγος. τὸ δὲ

[1, 64]   λεχθέντος ἐπιφερομένου τῷ ὕδατι πνεύματος θεοῦ τὴν Κόρην θυγατέρα τοῦ Διὸς

[1, 17]   ἀναλογίαν ὧν ἔλαβε δυνάμεων παρὰ θεοῦ τὸν λόγον ἀπαιτηθήσεσθαι, ὡς ὁ

[1, 8]   καθαροῦ βίου ἐπιθυμοῦντες τῆς μετὰ θεοῦ τοῦ πάντων πατρὸς καὶ δημιουργοῦ

[1, 14]   αὐτῶν παρὰ τοῦ πάντων δεσπόζοντος θεοῦ τυχεῖν. ἵνα δὲ μὴ σοφίζεσθαι

[1, 12]   ἀρετῇ, ὅπως τῶν παρὰ τοῦ θεοῦ τύχῃ ἀγαθῶν καὶ τῶν κολαστηρίων

[1, 17]   τῷ Καίσαρι καὶ τὰ τοῦ θεοῦ τῷ θεῷ. ὅθεν θεὸν μὲν

[1, 63]   συντάγμασι· Καὶ ἐλάλησεν ἄγγελος τοῦ θεοῦ τῷ Μωυσεῖ ἐν πυρὶ φλογὸς

[1, 61]   καὶ αἰτεῖν νηστεύοντες παρὰ τοῦ θεοῦ τῶν προημαρτημένων ἄφεσιν διδάσκονται, ἡμῶν

[1, 12]   τοῦ πατρὸς πάντων καὶ δεσπότου θεοῦ υἱὸς καὶ ἀπόστολος ὢν Ἰησοῦς

[1, 63]   ἀσωμάτῳ· νῦν δὲ διὰ θελήματος θεοῦ ὑπὲρ τοῦ ἀνθρωπείου γένους ἄνθρωπος

[1, 36]   τοῦ δεσπότου πάντων καὶ πατρὸς θεοῦ φθέγγεται, ποτὲ δὲ ὡς ἀπὸ

[1, 53]   ἦν πάντα τὰ ἔθνη ἀληθινοῦ θεοῦ, χειρῶν ἔργοις λατρεύοντα· Ἰουδαῖοι δὲ

[1, 32]   τὸ αἷμα ἀλλ’ ἐκ δυνάμεως θεοῦ, ὡς προέφημεν. καὶ Ἠσαίας δέ,

[1, 22]   αὐτὸν ἐκ θεοῦ λέγομεν λόγον θεοῦ, ὡς προέφημεν, κοινὸν τοῦτο ἔστω

Apologie, Chap.
[1, 22]	τὸν Ἑρμῆν λόγον τὸν παρὰ	θεοῦ	ἀγγελτικὸν λέγουσιν. εἰ δὲ αἰτιάσαιτό
[1, 6]	ἄλλων ἀρετῶν ἀνεπιμίκτου τε κακίας	θεοῦ·	ἀλλ’ ἐκεῖνόν τε καὶ τὸν
[1, 19]	ἀνθρώπεια σώματα κατὰ καιρὸν προστάξει	θεοῦ	ἀναστῆναι καὶ ἀφθαρσίαν ἐνδύσασθαι οὐκ
[1, 21]	ὅ ἐστι πρῶτον γέννημα τοῦ	θεοῦ,	ἄνευ ἐπιμιξίας φάσκειν ἡμᾶς γεγεννῆσθαι,
[1, 32]	δεδηλωμένου Ἰουδαίων πατρός, διὰ δυνάμεως	θεοῦ	ἀπεκυήθη· καὶ Ἰεσσαὶ προπάτωρ μὲν
[1, 46]	τοῦ πατρὸς πάντων καὶ δεσπότου	θεοῦ	βουλὴν διὰ παρθένου ἄνθρωπος ἀπεκυήθη
[1, 9]	ἀλλὰ καὶ ἐφ’ ὕβρει τοῦ	θεοῦ	γίνεσθαι, ὃς ἄρρητον δόξαν καὶ
[1, 39]	λαλεῖν μὴ δυνάμενοι, διὰ δὲ	θεοῦ	δυνάμεως ἐμήνυσαν παντὶ γένει ἀνθρώπων
[1, 19]	οὐκ ἀδύνατον. ποίαν γὰρ ἀξίαν	θεοῦ	δύναμιν λέγουσιν οἱ φάσκοντες εἰς
[1, 46]	λυσόμεθα. τὸν Χριστὸν πρωτότοκον τοῦ	θεοῦ	εἶναι ἐδιδάχθημεν καὶ προεμηνύσαμεν λόγον
[1, 30]	καὶ δόξαι διὰ τοῦτο υἱὸν	θεοῦ	εἶναι, τὴν ἀπόδειξιν ἤδη ποιησόμεθα,
[1, 44]	πατρὸς τῶν ὅλων καὶ δεσπότου	θεοῦ	εἰς τοῦτο λεχθῆναι οὕτως· Λούσασθε,
[1, 59]	καὶ ἐγένετο οὕτως. ὥστε λόγῳ	θεοῦ	ἐκ τῶν ὑποκειμένων καὶ προδηλωθέντων
[1, 63]	οὕτως· Καὶ ἐλάλησε Μωυσεῖ ἄγγελος	θεοῦ	ἐν φλογὶ πυρὸς ἐκ τῆς
[1, 33]	ἔτι ἦν παρθένος· ἀλλὰ δύναμις	θεοῦ	ἐπελθοῦσα τῇ παρθένῳ ἐπεσκίασεν αὐτήν,
[1, 64]	ἀόρατος καὶ ἀκατασκεύαστος, καὶ πνεῦμα	θεοῦ	ἐπεφέρετο ἐπάνω τῶν ὑδάτων. εἰς
[1, 59]	ἐπάνω τῆς ἀβύσσου· καὶ πνεῦμα	θεοῦ	ἐπεφέρετο ἐπάνω τῶν ὑδάτων. καὶ
[1, 12]	ὅσα φθάσας γενέσθαι προεῖπεν· ὅπερ	θεοῦ	ἔργον ἐστί, πρὶν ἢ γενέσθαι
[1, 44]	παρακούσαντας, ἀλλ’ ἡ μάχαιρα τοῦ	θεοῦ	ἔστι τὸ πῦρ, οὗ βορὰ
[1, 63]	υἱός. ὁ λόγος δὲ τοῦ	θεοῦ	ἐστιν ὁ υἱὸς αὐτοῦ, ὡς
[1, 54]	ἵππου ὁ προκηρυσσόμενος, καὶ υἱὸς	θεοῦ	ἐστιν, ὡς προέφημεν, ἢ ἀνθρώπου,
[1, 33]	κατ’ ἐκεῖνο τοῦ καιροῦ ἄγγελος	θεοῦ	εὐηγγελίσατο αὐτὴν εἰπών· Ἰδοὺ συλλήψῃ
[1, 63]	τῶν πάντων ἀνθρώπων ἐκεῖνοι περὶ	θεοῦ	ζήτησιν ἠσχολήθησαν, Ἀβραὰμ μὲν πατὴρ
[1, 63]	οἵδε οἱ λόγοι ὅτι υἱὸς	θεοῦ	καὶ ἀπόστολος Ἰησοῦς ὁ Χριστός
[1, 63]	καὶ λόγος πρωτότοκος ὢν τοῦ	θεοῦ	καὶ θεὸς ὑπάρχει. καὶ πρότερον
[1, 40]	τοῦ πατρὸς πάντων καὶ δεσπότου	θεοῦ	καὶ τὴν αὐτοῦ τοῦ Χριστοῦ
[1, 58]	τοὺς ἀνθρώπους ἀπὸ τοῦ ποιήσαντος	θεοῦ	καὶ τοῦ πρωτογόνου αὐτοῦ Χριστοῦ·
[1, 61]	πατρὸς τῶν ὅλων καὶ δεσπότου	θεοῦ	καὶ τοῦ σωτῆρος ἡμῶν Ἰησοῦ
[1, 68]	οὐκ ἐκφεύξεσθε τὴν ἐσομένην τοῦ	θεοῦ	κρίσιν, ἐὰν ἐπιμένητε τῇ ἀδικίᾳ·
[1, 60]	ἀνθρωπείᾳ ταῦτα γεγονέναι, ἀλλὰ δυνάμει	θεοῦ	λέγεσθαι. ~Ὃν τρόπον δὲ καὶ
[1, 22]	ἄνθρωπος, διὰ σοφίαν ἄξιος υἱὸς	θεοῦ	λέγεσθαι· πατέρα γὰρ ἀνδρῶν τε
[1, 22]	κοινὴν γένεσιν, γεγεννῆσθαι αὐτὸν ἐκ	θεοῦ	λέγομεν λόγον θεοῦ, ὡς προέφημεν,
[1, 60]	καὶ ἐνέργειαν τὴν παρὰ τοῦ	θεοῦ	λεγομένην λαβεῖν τὸν Μωυσέα χαλκὸν
[1, 11]	ἡμᾶς ὑπειλήφατε, ἡμῶν τὴν μετὰ	θεοῦ	λεγόντων, ὡς καὶ ἐκ τοῦ
[1, 53]	Σαμαρεῖς, ἔχοντες τὸν παρὰ τοῦ	θεοῦ	λόγον διὰ τῶν προφητῶν παραδοθέντα
[1, 39]	Χριστοῦ διδάξαι πάντας τὸν τοῦ	θεοῦ	λόγον· καὶ οἱ πάλαι ἀλληλοφόνται
[1, 60]	μὲν γὰρ χώραν τῷ παρὰ	θεοῦ	λόγῳ, ὃν κεχιάσθαι ἐν τῷ
[1, 13]	ἐπιτρόπου, υἱὸν αὐτοῦ τοῦ ὄντως	θεοῦ	μαθόντες καὶ ἐν δευτέρᾳ χώρᾳ
[1, 9]	καὶ νεκρὰ ταῦτα γινώσκομεν καὶ	θεοῦ	μορφὴν μὴ ἔχοντα (οὐ γὰρ
[1, 37]	διὰ τῶν προφητῶν ἀπὸ τοῦ	θεοῦ,	νοεῖν δύνασθε. ~Ὅταν δὲ ἀπὸ
[1, 22]	αἰωνίῳ πυρὶ πιστεύομεν. ~Υἱὸς δὲ	θεοῦ,	ὁ Ἰησοῦς λεγόμενος, εἰ καὶ
[1, 14]	γὰρ σοφιστὴς ὑπῆρχεν, ἀλλὰ δύναμις	θεοῦ	ὁ λόγος αὐτοῦ ἦν. ~Περὶ
[1, 54]	ῥητῶς ἐσημαίνετο, εἴτε υἱὸς τοῦ	θεοῦ	ὁ παραγενησόμενός ἐστι, καὶ εἰ
[1, 61]	πατρὸς τῶν ὅλων καὶ δεσπότου	θεοῦ	ὄνομα, αὐτὸ τοῦτο μόνον ἐπιλέγοντος
[1, 31]	εἰς οὐρανοὺς ἀνερχόμενον, καὶ υἱὸν	θεοῦ	ὄντα καὶ κεκλημένον, καί τινας
[1, 44]	πράττεσθαι λέγομεν· ἀλλὰ προγνώστου τοῦ	θεοῦ	ὄντος τῶν μελλόντων ὑπὸ πάντων
[1, 63]	λαλήσαντος αὐτῷ ὄντος υἱοῦ τοῦ	θεοῦ,	ὃς καὶ ἄγγελος καὶ ἀπόστολος
[1, 60]	φυσιολογούμενον περὶ τοῦ υἱοῦ τοῦ	θεοῦ,	ὅτε λέγει· Ἐχίασεν αὐτὸν ἐν
[1, 33]	τὴν δύναμιν τὴν παρὰ τοῦ	θεοῦ	οὐδὲν ἄλλο νοῆσαι θέμις ἢ
[1, 44]	πλασθέντι ἀνθρώπῳ εἰρῆσθαι ὑπὸ τοῦ	θεοῦ	οὕτως· Ἰδοὺ πρὸ προσώπου σου
[1, 20]	τῷ γὰρ λέγειν ἡμᾶς ὑπὸ	θεοῦ	πάντα κεκοσμῆσθαι καὶ γεγενῆσθαι Πλάτωνος
[1, 60]	Μωυσέως εἰρημένον ἐπιφέρεσθαι τὸ τοῦ	θεοῦ	πνεῦμα. δευτέραν μὲν γὰρ χώραν
[1, 31]	οὖν τινες ἐν Ἰουδαίοις γεγένηνται	θεοῦ	προφῆται, δι’ ὧν τὸ προφητικὸν
[1, 66]	ἀλλ’ ὃν τρόπον διὰ λόγου	θεοῦ	σαρκοποιηθεὶς Ἰησοῦς Χριστὸς ὁ σωτὴρ
[1, 32]	οἷς οἰκεῖ τὸ παρὰ τοῦ	θεοῦ	σπέρμα, ὁ λόγος. τὸ δὲ
[1, 64]	λεχθέντος ἐπιφερομένου τῷ ὕδατι πνεύματος	θεοῦ	τὴν Κόρην θυγατέρα τοῦ Διὸς
[1, 17]	ἀναλογίαν ὧν ἔλαβε δυνάμεων παρὰ	θεοῦ	τὸν λόγον ἀπαιτηθήσεσθαι, ὡς ὁ
[1, 8]	καθαροῦ βίου ἐπιθυμοῦντες τῆς μετὰ	θεοῦ	τοῦ πάντων πατρὸς καὶ δημιουργοῦ
[1, 14]	αὐτῶν παρὰ τοῦ πάντων δεσπόζοντος	θεοῦ	τυχεῖν. ἵνα δὲ μὴ σοφίζεσθαι
[1, 12]	ἀρετῇ, ὅπως τῶν παρὰ τοῦ	θεοῦ	τύχῃ ἀγαθῶν καὶ τῶν κολαστηρίων
[1, 17]	τῷ Καίσαρι καὶ τὰ τοῦ	θεοῦ	τῷ θεῷ. ὅθεν θεὸν μὲν
[1, 63]	συντάγμασι· Καὶ ἐλάλησεν ἄγγελος τοῦ	θεοῦ	τῷ Μωυσεῖ ἐν πυρὶ φλογὸς
[1, 61]	καὶ αἰτεῖν νηστεύοντες παρὰ τοῦ	θεοῦ	τῶν προημαρτημένων ἄφεσιν διδάσκονται, ἡμῶν
[1, 12]	τοῦ πατρὸς πάντων καὶ δεσπότου	θεοῦ	υἱὸς καὶ ἀπόστολος ὢν Ἰησοῦς
[1, 63]	ἀσωμάτῳ· νῦν δὲ διὰ θελήματος	θεοῦ	ὑπὲρ τοῦ ἀνθρωπείου γένους ἄνθρωπος
[1, 36]	τοῦ δεσπότου πάντων καὶ πατρὸς	θεοῦ	φθέγγεται, ποτὲ δὲ ὡς ἀπὸ
[1, 53]	ἦν πάντα τὰ ἔθνη ἀληθινοῦ	θεοῦ,	χειρῶν ἔργοις λατρεύοντα· Ἰουδαῖοι δὲ
[1, 32]	τὸ αἷμα ἀλλ’ ἐκ δυνάμεως	θεοῦ,	ὡς προέφημεν. καὶ Ἠσαίας δέ,
[1, 22]	αὐτὸν ἐκ θεοῦ λέγομεν λόγον	θεοῦ,	ὡς προέφημεν, κοινὸν τοῦτο ἔστω

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Responsable académique : Alain Meurant
Analyse, design et réalisation informatiques : B. Maroutaeff - J. Schumacher
Dernière mise à jour : 24/07/2008