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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 1.4


Εὐχαριστῶ τῷ θεῷ πάντοτε περὶ ὑμῶν ἐπὶ τῇ χάριτι τοῦ θεοῦ τῇ δοθείσῃ ὑμῖν ἐν Χριστῷ ἸησοῦI always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus;


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

24 results
1. Hebrew Bible, Numbers, 6.18 (9th cent. BCE - 3rd cent. BCE)

6.18. וְגִלַּח הַנָּזִיר פֶּתַח אֹהֶל מוֹעֵד אֶת־רֹאשׁ נִזְרוֹ וְלָקַח אֶת־שְׂעַר רֹאשׁ נִזְרוֹ וְנָתַן עַל־הָאֵשׁ אֲשֶׁר־תַּחַת זֶבַח הַשְּׁלָמִים׃ 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."
2. Hebrew Bible, Isaiah, 59.17 (8th cent. BCE - 5th cent. BCE)

59.17. וַיִּלְבַּשׁ צְדָקָה כַּשִּׁרְיָן וְכוֹבַע יְשׁוּעָה בְּרֹאשׁוֹ וַיִּלְבַּשׁ בִּגְדֵי נָקָם תִּלְבֹּשֶׁת וַיַּעַט כַּמְעִיל קִנְאָה׃ 59.17. And He put on righteousness as a coat of mail, And a helmet of salvation upon His head, And He put on garments of vengeance for clothing, And was clad with zeal as a cloak."
3. Dead Sea Scrolls, Community Rule, 4.7 (2nd cent. BCE - 1st cent. CE)

4. New Testament, 1 Peter, 1.3 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy became our father again to a living hope through the resurrection of Jesus Christ from the dead
5. New Testament, 1 Corinthians, 1.1-1.3, 1.5-1.17, 3.1, 4.9, 6.1, 9.5, 10.16, 14.3, 14.5, 14.18, 14.23, 14.29, 14.31, 15.7, 15.9, 15.20-15.22, 16.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes 1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.3. Grace to you and peace from God ourFather and the Lord Jesus Christ. 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 1.6. even as thetestimony of Christ was confirmed in you: 1.7. o that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ; 1.8. who will also confirm you until the end, blameless in the day of ourLord Jesus Christ. 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.12. Now I mean this, that each one of yousays, "I follow Paul," "I follow Apollos," "I follow Cephas," and, "Ifollow Christ. 1.13. Is Christ divided? Was Paul crucified for you?Or were you baptized into the name of Paul? 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.17. For Christ sent me not to baptize, but topreach the gospel -- not in wisdom of words, so that the cross ofChrist wouldn't be made void. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 4.9. For,I think that God has displayed us, the apostles, last of all, like mensentenced to death. For we are made a spectacle to the world, both toangels and men. 6.1. Dare any of you, having a matter against his neighbor, go tolaw before the unrighteous, and not before the saints? 9.5. Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas? 10.16. Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist? 14.3. But he who prophesies speaks tomen for their edification, exhortation, and consolation. 14.5. Now I desire to have you all speak withother languages, but rather that you would prophesy. For he is greaterwho prophesies than he who speaks with other languages, unless heinterprets, that the assembly may be built up. 14.18. I thank my God, I speak with otherlanguages more than you all. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.29. Let the prophets speak,two or three, and let the others discern. 14.31. Foryou all can prophesy one by one, that all may learn, and all may beexhorted. 15.7. Then he appeared to James, then to allthe apostles 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 15.20. But now Christ has been raised from the dead. He became thefirst fruits of those who are asleep. 15.21. For since death came byman, the resurrection of the dead also came by man. 15.22. For as inAdam all die, so also in Christ all will be made alive. 16.23. The grace of the Lord Jesus Christ be with you.
6. New Testament, 1 Thessalonians, 1, 1.2, 1.3, 1.10, 2, 2.12, 2.13, 2.14, 2.15, 2.16, 2.18, 2.19, 2.20, 3.5, 3.11, 3.12, 3.13, 4, 4.1, 4.2, 4.3, 4.4, 4.5, 4.6, 4.7, 4.8, 4.9, 4.10, 4.11, 4.12, 4.13-5.11, 4.14, 5, 5.3, 5.5, 5.8, 5.12, 5.13, 5.14, 5.15, 5.16, 5.17, 5.18, 5.19, 5.20, 5.21, 5.22, 5.23, 5.24 (1st cent. CE - 1st cent. CE)

7. New Testament, 1 Timothy, 3.2 (1st cent. CE - 1st cent. CE)

3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching;
8. New Testament, 2 Peter, 1.20-1.21 (1st cent. CE - 1st cent. CE)

1.20. knowing this first, that no prophecy of Scripture is of private interpretation. 1.21. For no prophecy ever came by the will of man: but holy men of God spoke, being moved by the Holy Spirit.
9. New Testament, 2 Corinthians, 1.3-1.7, 2.14-2.16, 4.1-4.2, 5.16-5.21, 6.11, 6.14, 8.1, 8.4, 8.7, 8.9, 8.19, 9.8, 9.14, 12.6-12.10, 13.13 (1st cent. CE - 1st cent. CE)

10. New Testament, 2 Thessalonians, 1.3, 2.16-2.17, 3.1, 3.5, 3.16 (1st cent. CE - 1st cent. CE)

1.3. We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love of each and every one of you towards one another abounds; 2.16. Now our Lord Jesus Christ himself, and God our Father, who loved us and gave us eternal comfort and good hope through grace 2.17. comfort your hearts and establish you in every good work and word. 3.1. Finally, brothers, pray for us, that the word of the Lord may spread rapidly and be glorified, even as also with you;
11. New Testament, 2 Timothy, 1.16-1.18, 4.22 (1st cent. CE - 1st cent. CE)

1.16. May the Lord grant mercy to the house of Onesiphorus, for he often refreshed me, and was not ashamed of my chain 1.17. but when he was in Rome, he sought me diligently, and found me 1.18. (the Lord grant to him to find the Lord's mercy in that day); and in how many things he served at Ephesus, you know very well. 4.22. The Lord Jesus Christ be with your spirit. Grace be with you. Amen.
12. New Testament, Acts, 13.43, 14.3, 14.26, 15.4, 15.11, 18.27, 20.24, 20.32 (1st cent. CE - 2nd cent. CE)

13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.26. From there they sailed to Antioch, from where they had been committed to the grace of God for the work which they had fulfilled. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 20.24. But these things don't count; nor do I hold my life dear to myself, so that I may finish my race with joy, and the ministry which I received from the Lord Jesus, to fully testify to the gospel of the grace of God. 20.32. Now, brothers, I entrust you to God, and to the word of his grace, which is able to build up, and to give you the inheritance among all those who are sanctified.
13. New Testament, Jude, 5, 3 (1st cent. CE - 1st cent. CE)

14. New Testament, Philemon, 4-6, 25 (1st cent. CE - 1st cent. CE)

15. New Testament, Colossians, 1.3-1.14, 4.2-4.4 (1st cent. CE - 1st cent. CE)

1.3. We give thanks to God the Father of our Lord Jesus Christ, praying always for you 1.4. having heard of your faith in Christ Jesus, and of the love which you have toward all the saints 1.5. because of the hope which is laid up for you in the heavens, whereof you heard before in the word of the truth of the gospel 1.6. which has come to you; even as it is in all the world and is bearing fruit and increasing, as it does in you also, since the day you heard and knew the grace of God in truth; 1.7. even as you learned of Epaphras our beloved fellow servant, who is a faithful minister of Christ on our behalf 1.8. who also declared to us your love in the Spirit. 1.9. For this cause, we also, since the day we heard this, don't cease praying and making requests for you, that you may be filled with the knowledge of his will in all spiritual wisdom and understanding 1.10. that you may walk worthily of the Lord, to please him in all respects, bearing fruit in every good work, and increasing in the knowledge of God; 1.11. strengthened with all power, according to the might of his glory, for all endurance and perseverance with joy; 1.12. giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; 1.13. who delivered us out of the power of darkness, and translated us into the Kingdom of the Son of his love; 1.14. in whom we have our redemption through his blood, the forgiveness of our sins; 4.2. Continue steadfastly in prayer, watching therein with thanksgiving; 4.3. praying together for us also, that God may open to us a door for the word, to speak the mystery of Christ, for which I am also in bonds; 4.4. that I may reveal it as I ought to speak.
16. New Testament, Ephesians, 1.3-1.23, 2.5-2.10, 3.2, 3.14-3.21, 4.7-4.11, 4.13, 4.27, 4.29 (1st cent. CE - 1st cent. CE)

1.3. Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ; 1.4. even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love; 1.5. having predestined us for adoption as sons through Jesus Christ to himself, according to the good pleasure of his desire 1.6. to the praise of the glory of his grace, by which he freely bestowed favor on us in the Beloved 1.7. in whom we have our redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace 1.8. which he made to abound toward us in all wisdom and prudence 1.9. making known to us the mystery of his will, according to his good pleasure which he purposed in him 1.10. to an administration of the fullness of the times, to sum up all things in Christ, the things in the heavens, and the things on the earth, in him; 1.11. in whom also we were assigned an inheritance, having been foreordained according to the purpose of him who works all things after the counsel of his will; 1.12. to the end that we should be to the praise of his glory, we who had before hoped in Christ: 1.13. in whom you also, having heard the word of the truth, the gospel of your salvation, -- in whom, having also believed, you were sealed with the Holy Spirit of promise 1.14. who is a pledge of our inheritance, to the redemption of God's own possession, to the praise of his glory. 1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.16. don't cease to give thanks for you, making mention of you in my prayers 1.17. that the God of our Lord Jesus Christ, the Father of glory, may give to you a spirit of wisdom and revelation in the knowledge of him; 1.18. having the eyes of your hearts enlightened, that you may know what is the hope of his calling, and what are the riches of the glory of his inheritance in the saints 1.19. and what is the exceeding greatness of his power toward us who believe, according to that working of the strength of his might 1.20. which he worked in Christ, when he raised him from the dead, and made him to sit at his right hand in the heavenly places 1.21. far above all rule, and authority, and power, and dominion, and every name that is named, not only in this world, but also in that which is to come. 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 1.23. which is his body, the fullness of him who fills all in all. 2.5. even when we were dead through our trespasses, made us alive together with Christ (by grace you have been saved) 2.6. and raised us up with him, and made us to sit with him in the heavenly places in Christ Jesus 2.7. that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus; 2.8. for by grace you have been saved through faith, and that not of yourselves; it is the gift of God 2.9. not of works, that no one would boast. 2.10. For we are his workmanship, created in Christ Jesus for good works, which God prepared before that we would walk in them. 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.14. For this cause, I bow my knees to the Father of our Lord Jesus Christ 3.15. from whom every family in heaven and on earth is named 3.16. that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man; 3.17. that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love 3.18. may be strengthened to comprehend with all the saints what is the breadth and length and height and depth 3.19. and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. 3.20. Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 4.7. But to each one of us was the grace given according to the measure of the gift of Christ. 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men. 4.9. Now this, "He ascended," what is it but that he also first descended into the lower parts of the earth? 4.10. He who descended is the one who also ascended far above all the heavens, that he might fill all things. 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.13. until we all attain to the unity of the faith, and of the knowledge of the Son of God, to a full grown man, to the measure of the stature of the fullness of Christ; 4.27. neither give place to the devil. 4.29. Let no corrupt speech proceed out of your mouth, but such as is good for building up as the need may be, that it may give grace to those who hear.
17. New Testament, Galatians, 1.15-1.16, 2.21, 4.21 (1st cent. CE - 1st cent. CE)

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 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw?
18. New Testament, Philippians, 1.3-1.11, 2.1, 4.18, 4.23 (1st cent. CE - 1st cent. CE)

1.3. I thank my God whenever I remember you 1.4. always in every request of mine on behalf of you all making my requests with joy 1.5. for your fellowship in furtherance of the gospel from the first day until now; 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.7. It is even right for me to think this way on behalf of all of you, because I have you in my heart, because, both in my bonds and in the defense and confirmation of the gospel, you all are partakers with me of grace. 1.8. For God is my witness, how I long after all of you in the tender mercies of Christ Jesus. 1.9. This I pray, that your love may abound yet more and more in knowledge and all discernment; 1.10. so that you may approve the things that are excellent; that you may be sincere and without offense to the day of Christ; 1.11. being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God. 2.1. If there is therefore any exhortation in Christ, if any consolation of love, if any fellowship of the Spirit, if any tender mercies and compassion 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God. 4.23. The grace of the Lord Jesus Christ be with you all. Amen.
19. New Testament, Romans, 1.1, 1.5, 1.8-1.10, 5.12-5.21, 7.25, 9.17, 10.1, 11.12, 11.25, 11.33-11.36, 12.13, 13.10, 15.5-15.6, 15.13-15.14, 15.26, 15.29-15.32, 16.25-16.27 (1st cent. CE - 1st cent. CE)

1.1. Paul, a servant of Jesus Christ, called to be an apostle, set apart for the gospel of God 1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 1.8. First, I thank my God through Jesus Christ for all of you, that your faith is proclaimed throughout the whole world. 1.9. For God is my witness, whom I serve in my spirit in the gospel of his Son, how unceasingly I make mention of you always in my prayers 1.10. requesting, if by any means now at last I may be prospered by the will of God to come to you. 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. 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. 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. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 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? 11.25. 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 11.33. 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. 12.13. contributing to the needs of the saints; given to hospitality. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 15.5. Now the God of patience and of encouragement grant you to be of the same mind one with another according to Christ Jesus 15.6. that with one accord you may with one mouth glorify the God and Father of our Lord Jesus Christ. 15.13. Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit. 15.14. I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 15.30. Now I beg you, brothers, by our Lord Jesus Christ, and by the love of the Spirit, that you strive together with me in your prayers to God for me 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints; 15.32. that I may come to you in joy through the will of God, and together with you, find rest.
20. New Testament, Matthew, 28.19-28.20 (1st cent. CE - 1st cent. CE)

28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit 28.20. teaching them to observe all things which I commanded you. Behold, I am with you always, even to the end of the age." Amen.
21. Anon., Sifre Numbers, 22, 11 (2nd cent. CE - 4th cent. CE)

22. Babylonian Talmud, Ketuvot, None (3rd cent. CE - 6th cent. CE)

72a. איכא נועל בפניה אלא לבית האבל מאי נועל בפניה איכא תנא למחר היא מתה ואין כל בריה סופדה ואיכא דאמרי אין כל בריה סופנה,תניא היה ר' מאיר אומר מאי דכתיב (קהלת ז, ב) טוב ללכת אל בית אבל מלכת אל בית משתה באשר הוא סוף כל האדם והחי יתן אל לבו מאי והחי יתן אל לבו דברים של מיתה דספד יספדוניה דקבר יקברוניה דידל ידלוניה דלואי ילווניה דטען יטענוניה:,ואם היה טוען משום דבר אחר רשאי: מאי דבר אחר אמר רב יהודה אמר שמואל משום בני אדם פרוצין שמצויין שם אמר רב אשי לא אמרן אלא דאיתחזק אבל לא איתחזק לא כל כמיניה:,ואם אמר לה ע"מ שתאמרי: ותימא אמר רב יהודה אמר שמואל דברים של קלון:,או שתהא ממלאה ומערה לאשפה: ותיעביד א"ר יהודה אמר שמואל שתמלא ונופצת במתניתא תנא שתמלא עשרה כדי מים ותערה לאשפה,בשלמא לשמואל משום הכי יוציא ויתן כתובה אלא למתניתא מאי נפקא לה מינה תיעביד אמר רבה בר בר חנה אמר רבי יוחנן מפני שנראית כשוטה,אמר רב כהנא המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה וריחים ותנור יוציא ויתן כתובה שמשיאה שם רע בשכינותיה,תניא נמי הכי המדיר את אשתו שלא תשאל ושלא תשאיל נפה וכברה ריחים ותנור יוציא ויתן כתובה מפני שמשיאה שם רע בשכינותיה וכן היא שנדרה שלא תשאל ושלא תשאיל נפה וכברה וריחים ותנור ושלא תארוג בגדים נאים לבניו תצא שלא בכתובה מפני שמשיאתו שם רע בשכיניו:, big strongמתני׳ /strong /big ואלו יוצאות שלא בכתובה העוברת על דת משה ויהודית ואיזו היא דת משה מאכילתו שאינו מעושר ומשמשתו נדה ולא קוצה לה חלה ונודרת ואינה מקיימת,ואיזוהי דת יהודית יוצאה וראשה פרוע וטווה בשוק ומדברת עם כל אדם אבא שאול אומר אף המקללת יולדיו בפניו רבי טרפון אומר אף הקולנית ואיזוהי קולנית לכשהיא מדברת בתוך ביתה ושכיניה שומעין קולה:, big strongגמ׳ /strong /big מאכילתו שאינו מעושר: היכי דמי אי דידע נפרוש אי דלא ידע מנא ידע לא צריכא דאמרה ליה פלוני כהן תיקן לי את הכרי ואזיל שייליה ואשתכח שיקרא:,ומשמשתו נדה: היכי דמי אי דידע בה נפרוש אי דלא ידע נסמוך עילוה דא"ר חיננא בר כהנא אמר שמואל מנין לנדה שסופרת לעצמה שנאמר (ויקרא טו, כח) וספרה לה שבעת ימים לה לעצמה,לא צריכא דאמרה ליה פלוני חכם טיהר לי את הדם ואזל שייליה ואשתכח שיקרא ואיבעית אימא כדרב יהודה דאמר רב יהודה הוחזקה נדה בשכינותיה בעלה לוקה עליה משום נדה:,ולא קוצה לה חלה: היכי דמי אי דידע נפרוש אי דלא ידע מנא ידע לא צריכא דאמרה ליה פלוני גבל תיקן לי את העיסה ואזיל שייליה ואשתכח שיקרא:,ונודרת ואינה מקיימת: דאמר מר בעון נדרים בנים מתים שנאמר (קהלת ה, ה) אל תתן את פיך לחטיא את בשרך וגו' ואיזו הן מעשה ידיו של אדם הוי אומר בניו ובנותיו רב נחמן אמר מהכא (ירמיהו ב, ל) לשוא הכיתי את בניכם לשוא על עסקי שוא,תניא היה ר"מ אומר כל היודע באשתו שנודרת ואינה מקיימת יחזור וידירנה ידירנה במאי מתקן לה אלא יחזור ויקניטנה כדי שתדור בפניו ויפר לה אמרו לו אין אדם דר עם נחש בכפיפה,תניא היה ר' יהודה אומר כל היודע באשתו שאינה קוצה לו חלה יחזור ויפריש אחריה אמרו לו אין אדם דר עם נחש בכפיפה,מאן דמתני לה אהא כ"ש אהך אבל מאן דמתני אהך אבל הא זימנין דמקרי ואכיל:,ואיזוהי דת יהודית יוצאה וראשה פרוע: ראשה פרוע דאורייתא היא דכתיב (במדבר ה, יח) ופרע את ראש האשה ותנא דבי רבי ישמעאל אזהרה לבנות ישראל שלא יצאו בפרוע ראש דאורייתא 72a. bthere iseffectively an act of blockinga door bin front of herby withholding from her any possibility of rejoicing, bbutwhen he forbids her from going bto a house of mourning, what lockingof a door bin front of her is there? He taught: In the future shetoo bwill die, and no person will eulogize heror take care of her, just as she did not do so for others. bAnd some say: No person will value heror pay attention to her, since a person who does not visit the sick or console mourners cuts himself off from others.,Similarly, bit is taughtin a ibaraita /i: bRabbi Meir used to say: What isthe meaning of that bwhich is written: “It is better to go to a house of mourning than to go to a house of feasting, since that is the end of all men, and the living will take it to heart”(Ecclesiastes 7:2)? bWhatdoes b“and the living will take it to heart”mean? It means that they will take bmattersrelating bto deathto heart, realizing that they too will eventually die. He bwho eulogizesothers, people bwill eulogize him;he bwho buriessomeone, people bwill bury him;he bwho liftsothers to bring them to burial, people bwillsimilarly blifthim to bring him to burial; he bwho escortsothers out for burial, people bwillsimilarly bescort him;he bwho carriesothers, others bwill carry him.Therefore, one who does not come to a house of mourning to comfort the bereaved will himself not be treated with proper dignity when he dies.,§ The mishna stated: bAnd if he claimedhe forbade her bdue to something else, he is permittedto do so. The Gemara asks: bWhat ismeant by bsomething else? Rav Yehuda saidthat bShmuel said:He claims he did so bdue to promiscuous individuals that arecommonly bfound there,and he does not want his wife to be among them. bRav Ashi said: We saidthat he may forbid her bonlywith regard to a case bwhere a presumption has beenestablished that promiscuous people frequent this location, bbutif bnosuch bpresumption has beenestablished, bit is not in his powerto say he is concerned about it.,§ The mishna stated: bAnd if he said to her:The vow will be void bon condition that you tellso-and-so what you told me, or what I told you, he must divorce her and give her the payment of her marriage contract. The Gemara asks: bAnd let her say it.Why shouldn’t she simply comply with his wishes? bRav Yehuda saidthat bShmuel said:It is referring to bdegrading matters,meaning intimate conversations between husband and wife, which she is ashamed to relate in the presence of others.,The mishna stated: bOrhe said the vow will be void on condition bthat she fillsomething up band pourit binto the refuse.The Gemara asks: bAnd let her do it. Rav Yehuda saidthat bShmuel said:The mishna’s intention is bthathe demanded that bshe fillherself up bandthen bshakeherself out. This is a euphemistic way of saying that the husband wants her to take measures to prevent herself from becoming pregt, and she is permitted to protest this. bIt was taught in a ibaraita /i:The case is bthathe told her bto fillup bten jugs of water and pourthem binto the refuse,a task that involves pointless effort and appears foolish.,The Gemara asks: bGrantedthat baccording to Shmuel,who explains that the mishna is referring to a case where the husband insists that she not become pregt, bdue to thatreason bhe must divorceher band giveher the payment of her bmarriage contract. But according to the ibaraita /i,which explains that he simply wants her to engage in pointless work, bwhat difference does it make to her? Let her do it. Rabba bar bar Ḥanna saidthat bRabbi Yoḥa said: Because shewould bappear insaneif she were to perform pointless actions, she may therefore demand a divorce., bRav Kahana said: One who vowsand obligates bhis wife not to borrow or not to lendutensils that people generally lend, such as ba sifter, or a sieve, or a mill, or an oven, must divorceher band giveher the payment of her bmarriage contract, sinceby making such rules bhe causes her to develop a bad reputation among her neighbors,who will suspect her of stinginess or haughtiness.,The Gemara notes: bThatopinion bis also taughtin a ibaraita /i: bOne who vowsand obligates bhis wife not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, must divorceher band giveher the payment of her bmarriage contract, since he causes her to develop a bad reputation among her neighbors. And similarly,if it is bshe who vowed not to borrow or not to lend a sifter, or a sieve, or a mill, or an oven, or that she will not weave nice garments for his children, shemay be bdivorced withoutpayment of her bmarriage contract.This too is bbecause she causes him to develop a bad reputation among his neighbors,as they will link her behavior to him and think that he instructed her to act this way., strongMISHNA: /strong bAnd theseare examples of women who may be bdivorced withoutpayment of their bmarriage contract:A woman bwho violatesthe bprecepts of Moses,i.e., ihalakha /i, borthe precepts of bJewishwomen, i.e., custom. The Mishna explains: bAnd who iscategorized as a woman who violates the bprecepts of Moses?This includes cases such as when bshe feeds himfood bthat has not been tithed, or she engages in sexual intercourse with himwhile she has the legal status of ba menstruating woman, or she does not separate a portion of dough to be given to a priest [ iḥalla /i], or she vows and does not fulfillher vows., bAnd who isconsidered a woman who violates the bprecepts of Jewishwomen? One who, for example, bgoes outof her house, band her head,i.e., her hair, is buncovered; orshe bspinswool bin thepublic bmarketplace; orshe bspeaks with every manshe encounters. bAbba Shaul says: Also one who curses his,i.e., her husband’s, bparents in his presence. Rabbi Tarfon says: Also a loud woman. And who isdefined as ba loud woman? When she speaks inside her house and her neighbors hear her voice. /b, strongGEMARA: /strong The mishna stated: bShe feeds himfood bthat has not been tithed.The Gemara attempts to clarify: bWhat are the circumstancesof the case under discussion? bIf he knowsthat the food is untithed, bhe should abstainand not eat it. And bif he does not knowthat the food is untithed, then bhow does he knowthat she in fact fed him such food, so that he can divorce her? The Gemara responds: bNo,it is bnecessary when she tells him: So-and-sothe bpriest rectified the pileof grain bfor meby tithing it, band hethen bwent and askedthe priest whether he did so, band it was foundto be ba lie.It is therefore clear that she did not tithe the food before she served it to him.,§ The mishna stated: bOr she engages in sexual intercourse with himwhile she has the status of ba menstruating woman.The Gemara asks: bWhat are the circumstances? If he knows about herthat she is a menstruating woman, bhe should abstain.And bif he does not know,then bhe should rely on her. Because Rav Ḥina bar Kahana saidthat bShmuel said: From whereis it derived bthat a menstruating woman can countthe days bfor herself,and that she is trusted to testify that she did so? bAs it is stated: “Then she shall count to herself seven days”(Leviticus 15:28). b“To herself”means bby herself,and she may be trusted that she did so. If so, why can’t the husband trust his wife that she is not a menstruating woman?,The Gemara answers: bNo,it is bnecessary when she tells him: So-and-sothe bSage purified the blood for meby ruling that it did not qualify as menstrual blood, band he went and asked him, and it was foundthat her claim was ba lie. And if you wish, sayinstead that this is bsimilar to that which Rav Yehudasaid, bas Rav Yehuda stated:If bshe is known by her neighbors to be a menstruating woman, her husband is flogged ifhe has relations with bher, due tothe prohibition against cohabiting with ba menstruating woman.In this case, she was known by her neighbors to be a menstruating woman, but she had not told her husband. She then engaged in sexual intercourse with him, and he subsequently discovered her status from her neighbors.,§ The mishna stated: bOr she does not separate iḥalla /i.The Gemara asks: bWhat are the circumstances? If he knowsthat she did not separate iḥalla /i, bhe should abstain. If he does not know,then bhow does he knowabout it afterward in order to divorce her? The Gemara answers: bNo,it is bnecessary when she tells him: So-and-sothe bkneader rectified the dough for meby separating iḥalla /i, band he went and asked him, and it was foundthat her claim was ba lie. /b,§ The mishna also stated: bOr she vows and does not fulfillher vows. The Gemara clarifies the reason for this, as it is different from the other cases in the mishna, where she causes her husband to violate a prohibition. In this case it is only she who violates a prohibition. bAs the Master said: Due tothe sin of unfulfilled bvows, children die, as it is stated:“It is better not to vow than to vow and not pay. bDo not allow your mouth to bring your flesh to sin… /bwhy should the Lord become angry at your voice and destroy the work of your hands?” (Ecclesiastes 5:4–5). bAnd what is the work of a person’s hands? You must sayit is referring to bhis sons and his daughters. Rav Naḥman said:A proof to the above idea may be brought bfrom here: “In vain I smote your children”(Jeremiah 2:30). The phrase b“in vain”means: bFor matterscaused by bvainwords, meaning that you took a vow and did not fulfill it., bIt is taughtin a ibaraitathat bRabbi Meir used to say: Anyone who knows concerning his wife that she vows and does not fulfillher vows bshould return and vowto obligate bher.The Gemara wonders: bHe should vowand obligate bher? How will he rectifyit bfor herby doing this? bRather,the intention is bhe should return and provoke her, so that she will vow in his presence and he canthen bnullifyit bfor her. They said to him:This solution is not effective, because ba person does not reside in a basket [ ikefifa /i],i.e., in close quarters, bwith a snake,since this is extremely dangerous. Similarly, he cannot constantly prevent her from taking vows, so it would be preferable that he divorce her., bIt is taughtin a ibaraitasimilar to the previous one that bRabbi Yehuda used to say: Anyone who knows concerning his wife that she does not separate iḥallafor him should go back and separateit bafter sheis finished. bThey said to him:This solution is not effective, since ba person does not reside in a basket with a snake. /b,The Gemara discusses the two applications of the idea that a husband should try to correct his wife’s misdeeds: bHe who teaches it with regard to this,the case of iḥalla /i, ball the more sowould teach it bfor that,the case of vows, which are not a daily occurrence. bBut he who teaches it with regard to that,i.e., the case of vows, teaches it only in that case, bbutin bthiscase of iḥalla /i, bsometimes hewill bhappen to eatuntithed produce; and Rabbi Meir holds that he cannot always be careful enough to ensure that iḥallawas taken.,§ The mishna stated: bAnd who isconsidered a woman who violates the bprecepts of Jewishwomen? One who bgoes out and her head is uncovered.The Gemara asks: The prohibition against a woman going out with bher head uncoveredis not merely a custom of Jewish women. Rather, bit is by Torahlaw, bas it is writtenwith regard to a woman suspected by her husband of having been unfaithful: b“And he shall uncover the head of the woman”(Numbers 5:18). And bthe school of Rabbi Yishmael taught:From here there is a bwarning to Jewish women not to go out with an uncovered head,since if the Torah states that a woman suspected of adultery must have her head uncovered, this indicates that a married woman must generally cover her head. The Gemara explains: bBy Torahlaw
23. Diogenes Laertius, Lives of The Philosophers, 7.166 (3rd cent. CE - 3rd cent. CE)

7.166. He is said to have had many admirers when a boy; and as Zeno wished to drive them away, he compelled Herillus to have his head shaved, which disgusted them.His books are the following:of Training.of the Passions.Concerning Opinion or Belief.The Legislator.The Obstetrician.The Challenger.The Teacher.The Reviser.The Controller.Hermes.Medea.Dialogues.Ethical Themes.
24. Epigraphy, I.Ephesos, 43



Subjects of this text:

subject book bibliographic info
abraham Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
adam-christ typology Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
adam Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
adoption deSilva, Ephesians (2022) 88
antithesis Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
apostasy Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
apostle Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
apostle paul Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
archangel, destroyer, as Allison, 4 Baruch (2018) 137
ark of the covenant Allison, 4 Baruch (2018) 137
artemis, goddess and cult, cult figure/statue Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217
asia minor Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
augustine Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
authors relationship with audience, style and vocabulary deSilva, Ephesians (2022) 17
begging Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22
believers church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
canon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
christ Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
colossae deSilva, Ephesians (2022) 88
contribution, corinthian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22
corinth, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 64
corinth Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
criteria, conceptual coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217
criteria, verbal coherence Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217
cynic (see also stoic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
doxology Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 115
dualism, dualist(ic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
ephesians, letter to the Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 115
eschatology, community Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
eulogy Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 115
exemplum Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
faith, in christ deSilva, Ephesians (2022) 88
faithfulness deSilva, Ephesians (2022) 88
forma Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
gaul Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
god, grace of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22
god as father Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 46
hair covering Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
harmony Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
herillus Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
jesus, recipient of prayers Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 46
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
jesus christ Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
jews and gentiles, in the church deSilva, Ephesians (2022) 88
judean (geographical-political) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
justin martyr Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
kyrios Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 46
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
lot Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
love, christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22
marcellinus Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
missionary, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22
moral exempla Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
mother, in valentinianism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
nazirite Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
parables Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
paul, prayers of deSilva, Ephesians (2022) 88
paul Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 22; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 326
pelagius xxvi Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
pharaoh Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
pleroma Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217
prayer/praying, wish-prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 46, 115
prayer Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
reconciliation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
reference, echo Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217
rhetoric, greco–roman Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
rhetorical situation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
schools Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
sethianism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
sin, sins deSilva, Ephesians (2022) 17
social function Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
social situation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
socrates Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
sophia Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
spirituality, spiritual exercise, spiritual journey Cheuk-Yin Yam, Trinity and Grace in Augustine (2019) 460
symbolism Allison, 4 Baruch (2018) 137
temple in jerusalem, destruction of Allison, 4 Baruch (2018) 137
temple in jerusalem, instruments, vessels, furnishings in Allison, 4 Baruch (2018) 137
textual variants deSilva, Ephesians (2022) 88
thanksgiving Immendörfer, Ephesians and Artemis: The Cult of the Great Goddess of Ephesus As the Epistle's Context (2017) 217; deSilva, Ephesians (2022) 88
triad, the Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 64
valentinians Iricinschi et al., Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels (2013) 133
virgin, in valentinianism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
vows Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
womb, in valentinianism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
word/the word, nature of word' Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
word/the word Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 920
words for prayer, παρακαλέω Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 46
zeno Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96