Home About Network of subjects Linked subjects heatmap Book indices included Search by subject Search by reference Browse subjects Browse texts

Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 1.6-1.7


καθὼς τὸ μαρτύριον τοῦ χριστοῦ ἐβεβαιώθη ἐν ὑμῖνeven as thetestimony of Christ was confirmed in you:


ὥστε ὑμᾶς μὴ ὑστερεῖσθαι ἐν μηδενὶ χαρίσματι, ἀπεκδεχομένους τὴν ἀποκάλυψιν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· ὃς καὶ βεβαιώσει ὑμᾶς ἕως τέλουςo that you come behindin no gift; waiting for the revelation of our Lord Jesus Christ;


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

18 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. New Testament, 1 Corinthians, 1.2-1.5, 1.7-1.17, 1.30, 2.6, 2.10-2.12, 3.1, 8.3, 13.1-13.3, 13.7-13.13, 14.20, 16.23 (1st cent. CE - 1st cent. CE)

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. 1.4. I always thank my God concerning you, for the grace of Godwhich was given you in Christ Jesus; 1.5. that in everything you wereenriched in him, in all speech and all knowledge; 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. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 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. 2.10. But to us, God revealed them through the Spirit. For theSpirit searches all things, yes, the deep things of God. 2.11. For whoamong men knows the things of a man, except the spirit of the man,which is in him? Even so, no one knows the things of God, except God'sSpirit. 2.12. But we received, not the spirit of the world, but theSpirit which is from God, that we might know the things that werefreely given to us by God. 3.1. Brothers, I couldn't speak to you as to spiritual, but as tofleshly, as to babies in Christ. 8.3. But if anyone loves God, the same is known by him. 13.1. If I speak with the languages of men and of angels, but don'thave love, I have become sounding brass, or a clanging cymbal. 13.2. If I have the gift of prophecy, and know all mysteries and allknowledge; and if I have all faith, so as to remove mountains, butdon't have love, I am nothing. 13.3. If I dole out all my goods tofeed the poor, and if I give my body to be burned, but don't have love,it profits me nothing. 13.7. bears all things, believes all things, hopes all things, enduresall things. 13.8. Love never fails. But where there are prophecies,they will be done away with. Where there are various languages, theywill cease. Where there is knowledge, it will be done away with. 13.9. For we know in part, and we prophesy in part; 13.10. but when thatwhich is complete has come, then that which is partial will be doneaway with. 13.11. When I was a child, I spoke as a child, I felt as achild, I thought as a child. Now that I have become a man, I have putaway childish things. 13.12. For now we see in a mirror, dimly, butthen face to face. Now I know in part, but then I will know fully, evenas I was also fully known. 13.13. But now faith, hope, and love remain-- these three. The greatest of these is love. 14.20. Brothers, don't be children in thoughts, yet in malice bebabies, but in thoughts be mature. 16.23. The grace of the Lord Jesus Christ be with you.
3. New Testament, 1 Thessalonians, 1.2-1.3, 2.13-2.16, 3.11-3.13, 5.23 (1st cent. CE - 1st cent. CE)

1.2. We always give thanks to God for all of you, mentioning you in our prayers 1.3. remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 3.11. Now may our God and Father himself, and our Lord Jesus Christ, direct our way to you; 3.12. and the Lord make you to increase and abound in love one toward another, and toward all men, even as we also do toward you 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
4. 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.
5. New Testament, 2 Corinthians, 1.3-1.7, 2.14-2.16, 5.16-5.21 (1st cent. CE - 1st cent. CE)

6. New Testament, 2 Thessalonians, 1.3, 2.16, 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
7. 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.
8. New Testament, Jude, 5, 3 (1st cent. CE - 1st cent. CE)

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

10. 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.
11. New Testament, Ephesians, 1.3-1.23, 3.14-3.21 (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. 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.
12. New Testament, Galatians, 4.8-4.9 (1st cent. CE - 1st cent. CE)

4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again?
13. New Testament, Philippians, 1.3-1.11, 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. 4.23. The grace of the Lord Jesus Christ be with you all. Amen.
14. New Testament, Romans, 1.8-1.10, 8.28-8.30, 10.1, 11.33-11.36, 15.5-15.6, 15.13, 15.30-15.32, 16.25-16.27 (1st cent. CE - 1st cent. CE)

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. 8.28. We know that all things work together for good for those who love God, to those who are called according to his purpose. 8.29. For whom he foreknew, he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 10.1. Brothers, my heart's desire and my prayer to God is for Israel, that they may be saved. 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. 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. 15.30. 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.
15. 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.
16. Anon., Sifre Numbers, 22, 11 (2nd cent. CE - 4th cent. CE)

17. 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
18. 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.


Subjects of this text:

subject book bibliographic info
antithesis Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
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
archangel, destroyer, as Allison, 4 Baruch (2018) 137
ark of the covenant Allison, 4 Baruch (2018) 137
assimilation, to god/gods Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
authors relationship with audience, style and vocabulary deSilva, Ephesians (2022) 17
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
corinth Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
dokein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
doxology Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 115
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
friendship, differences between divine and human Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
god (pauline), character (love) Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
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
herillus Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
moral exempla Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
moral formation, involvement of god/gods within Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
moral formation, love in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
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
nomizein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
parables Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
paul Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
phronein Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
prayer/praying, wish-prayer Sandnes and Hvalvik, Early Christian Prayer and Identity Formation (2014) 115
prayer Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96
propositional trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
reconciliation Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
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
sophia Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 199
spiritual gifts, love and Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
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
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
weakness, of human nature Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 159, 160
witness, as basis of belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 66
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
zeno Tropper, Simeon the Righteous in Rabbinic Literature: A Legend Reinvented (2013) 96