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Tiresias: The Ancient Mediterranean Religions Source Database



545
Anon., Epistle Of Barnabas, 10.3


τὸ οὖν χοιρίον πρὸς τοῦτο εἶπεν: οὐ κολληθήσῃ φησίν, ἀνθρώποις τοιούτοις, οἵτινές εἰσιν ὅμοιοι χοίρων: xoi/rwn 8, xoi/rws CG. τουτέστιν ὅταν σπαταλῶσιν, ἐπιλανθάνονται τοῦ κυρίου, ὅταν δὲ ὑστεροῦνται, ἐπιγινώσκουσιν τὸν κύριον, ὡς καὶ ὁ χοῖρος ὅταν τρώγει τὸν κύριον οὐκ οἶδεν, ὅταν δὲ πεινᾷ κραυγάζει, καὶ λαβὼν πάλιν Lev. 11, 13-16 σιωπᾷ.Accordingly he mentioned the swine with this intent. Thou shalt not cleave, saith he, to such men who are like unto swine; that is, when they are in luxury they forget the Lord, but when they are in want they recognize the Lord, just as the swine when it eateth knoweth not his lord, but when it is hungry it crieth out, and when it has received food again it is silent.
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Intertexts (texts cited often on the same page as the searched text):

8 results
1. Anon., Epistle of Barnabas, 4.8, 5.11, 10.4-10.8, 13.1 (1st cent. CE - 2nd cent. CE)

4.8. But they lost it by turning unto idols. For thus saith the Lord; Moses, Moses, come down quickly; for thy people whom thou broughtest out of the land of Egypt hath done unlawfully. And Moses understood, and threw the two tables from his hands; and their covet was broken in pieces, that the covet of the beloved Jesus might be sealed unto our hearts in the hope which springeth from faith in Him. 5.11. Therefore the Son of God came in the flesh to this end, that He might sum up the complete tale of their sins against those who persecuted and slew His prophets. 10.4. Neither shalt thou eat eagle nor falcon nor kite nor crow. Thou shalt not, He saith, cleave unto, or be likened to, such men who now not how to provide food for themselves by toil and sweat, but in their lawlessness seize what belongeth to others, and as if they were walking in guilelessness watch and search about for some one to rob in their rapacity, just as these birds alone do not provide food for themselves, but sit idle and seek how they may eat the meat that belongeth to others, being pestilent in their evil-doings. 10.5. And thou shalt not eat, saith He, lamprey nor polypus nor cuttle fish . Thou shalt not, He meaneth, become like unto such men, who are desperately wicked, and are already condemned to death, just as these fishes alone are accursed and swim in the depths, not swimming on the surface like the rest, but dwell on the ground beneath the deep sea. 10.6. Moreover thou shalt not eat the hare. Why so? Thou shalt not be found a corrupter of boys, nor shalt thou become like such persons; for the hare gaineth one passage in the body every year; for according to the number of years it lives it has just so many orifices. 10.7. Again, neither shalt thou eat the hyena; thou shalt not, saith He, become an adulterer or a fornicator, neither shalt thou resemble such persons. Why so? Because this animal changeth its nature year by year, and becometh at one time male and at another female. 10.8. Moreover He hath hated the weasel also and with good reason. Thou shalt not, saith He, become such as those men of whom we hear as working iniquity with their mouth for uncleanness, neither shalt thou cleave unto impure women who work iniquity with their mouth. For this animal conceiveth with its mouth. 13.1. Now let us see whether this people or the first people hath the inheritance, and whether the covet had reference to us or to them.
2. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.
3. Ignatius, To The Philadelphians, 6.1 (1st cent. CE - 2nd cent. CE)

6.1. But if any one propound Judaism unto you, here him not: for it is better to hear Christianity from a man who is circumcised than Judaism from one uncircumcised. But if either the one or the other speak not concerning Jesus Christ, I look on them as tombstones and graves of the dead, whereon are inscribed only the names of men.
4. New Testament, 2 Corinthians, 3.12-3.17 (1st cent. CE - 1st cent. CE)

5. New Testament, Galatians, 5.16-5.18 (1st cent. CE - 1st cent. CE)

5.16. But I say, walk by the Spirit, and you won't fulfill the lust ofthe flesh. 5.17. For the flesh lusts against the Spirit, and theSpirit against the flesh; and these are contrary to one other, that youmay not do the things that you desire. 5.18. But if you are led by theSpirit, you are not under the law.
6. New Testament, Romans, 2.28-2.29, 7.5-7.6 (1st cent. CE - 1st cent. CE)

2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter.
7. Irenaeus, Refutation of All Heresies, 5.8.3 (2nd cent. CE - 3rd cent. CE)

8. Anon., Letter of Aristeas, 166, 165

165. it falls in their way to damage. The weasel class, too, is peculiar: for besides what has been said, it has a characteristic which is defiling: It conceives through the ears and brings forth through the


Subjects of this text:

subject book bibliographic info
apostolic fathers, generally Esler, The Early Christian World (2000) 516
barnabas, letter of, the two ways Esler, The Early Christian World (2000) 516
barnabas, letter of Esler, The Early Christian World (2000) 516
desire (epithumia) Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws biblical Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws in the second-and third-century texts Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
dietary laws symbolic interpretation of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
food, impurity of in second- and third-century sources Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
heretics Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
identity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85
ignatius of antioch, letters Esler, The Early Christian World (2000) 516
judaism, christian criticism of Esler, The Early Christian World (2000) 516
philo, on the migration of abraham Bird and Harrower, The Cambridge Companion to the Apostolic Fathers (2021) 45
sexual relations in second- and third-century christian sources' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 85