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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 10.25-10.33


Πᾶν τὸ ἐν μακέλλῳ πωλούμενον ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησινWhatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience


τοῦ κυρίουγὰρἡ γῆ καὶ τὸ πλήρωμα αὐτῆς.for "the earth is the Lord's, andits fullness.


εἴ τις καλεῖ ὑμᾶς τῶν ἀπίστων καὶ θέλετε πορεύεσθαι, πᾶν τὸ παρατιθέμενον ὑμῖν ἐσθίετε μηδὲν ἀνακρίνοντες διὰ τὴν συνείδησιν·But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience.


ἐὰν δέ τις ὑμῖν εἴπῃ Τοῦτο ἱερόθυτόν ἐστιν, μὴ ἐσθίετε διʼ ἐκεῖνον τὸν μηνύσαντα καὶ τὴν συνείδησιν·But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness.


συνείδησιν δὲ λέγω οὐχὶ τὴν ἑαυτοῦ ἀλλὰ τὴν τοῦ ἑτέρου· ἵνα τί γὰρ ἡ ἐλευθερία μου κρίνεται ὑπὸ ἄλλης συνειδήσεως;Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience?


εἰ ἐγὼ χάριτι μετέχω, τί βλασφημοῦμαι ὑπὲρ οὗ ἐγὼ εὐχαριστῶ;If I partake with thankfulness, why am Idenounced for that for which I give thanks?


Εἴτε οὖν ἐσθίετε εἴτε πίνετε εἴτε τι ποιεῖτε, πάντα εἰς δόξαν θεοῦ ποιεῖτε.Whether thereforeyou eat, or drink, or whatever you do, do all to the glory of God.


ἀπρόσκοποι καὶ Ἰουδαίοις γίνεσθε καὶ Ἕλλησιν καὶ τῇ ἐκκλησίᾳ τοῦ θεοῦGive no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God;


καθὼς κἀγὼ πάντα πᾶσιν ἀρέσκω, μὴ ζητῶν τὸ ἐμαυτοῦ σύμφορον ἀλλὰ τὸ τῶν πολλῶν, ἵνα σωθῶσιν.even as I also please all men in allthings, not seeking my own profit, but the profit of the many, thatthey may be saved.


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

33 results
1. Hebrew Bible, Deuteronomy, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE)

30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE)

18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD."
3. Hebrew Bible, Numbers, 11.4 (9th cent. BCE - 3rd cent. BCE)

11.4. וְהָאסַפְסֻף אֲשֶׁר בְּקִרְבּוֹ הִתְאַוּוּ תַּאֲוָה וַיָּשֻׁבוּ וַיִּבְכּוּ גַּם בְּנֵי יִשְׂרָאֵל וַיֹּאמְרוּ מִי יַאֲכִלֵנוּ בָּשָׂר׃ 11.4. And the mixed multitude that was among them fell a lusting; and the children of Israel also wept on their part, and said: ‘Would that we were given flesh to eat!"
4. Hebrew Bible, Psalms, 23.1, 24.1 (9th cent. BCE - 3rd cent. BCE)

23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 23.1. A Psalm of David. The LORD is my shepherd; I shall not want." 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein."
5. Anon., Jubilees, 15.26 (2nd cent. BCE - 2nd cent. BCE)

15.26. This law is for all the generations for ever
6. Cicero, On Duties, 3.42 (2nd cent. BCE - 1st cent. BCE)

3.42. Nec tamen nostrae nobis utilitates omittendae sunt aliisque tradendae, cum iis ipsi egeamus, sed suae cuique utilitati, quod sine alterius iniuria fiat, serviendum est. Scite Chrysippus, ut multa: Qui stadium, inquit, currit, eniti et contendere debet, quam maxime possit, ut vincat, supplantare eum, quicum certet, aut manu depellere nullo modo debet; sic in vita sibi quemque petere, quod pertineat ad usum, non iniquum est, alteri deripere ius non est. 3.42.  And yet we are not required to sacrifice our own interest and surrender to others what we need for ourselves, but each one should consider his own interests, as far as he may without injury to his neighbour's. "When a man enters the foot-race," says Chrysippus with his usual aptness, "it is his duty to put forth all his strength and strive with all his might to win; but he ought never with his foot to trip, or with his hand to foul a competitor. Thus in the stadium of life, it is not unfair for anyone to seek to obtain what is needful for his own advantage, but he has no right to wrest it from his neighbour.
7. Cicero, Topica, 2.8 (2nd cent. BCE - 1st cent. BCE)

8. Septuagint, 4 Maccabees, 5.2 (2nd cent. BCE - 2nd cent. BCE)

5.2. ordered the guards to seize each and every Hebrew and to compel them to eat pork and food sacrificed to idols.
9. Anon., Didache, 6.3 (1st cent. CE - 2nd cent. CE)

10. Epictetus, Discourses, 1.19.15, 2.22.15, 2.22.19-2.22.20 (1st cent. CE - 2nd cent. CE)

11. Juvenal, Satires, 3.58-3.66, 3.109-3.125 (1st cent. CE - 2nd cent. CE)

12. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

13. New Testament, 1 Thessalonians, 1.9 (1st cent. CE - 1st cent. CE)

1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God
14. New Testament, 1 Timothy, 4.1-4.3, 4.15-4.16 (1st cent. CE - 1st cent. CE)

4.1. But the Spirit says expressly that in later times some will fall away from the faith, paying attention to seducing spirits and doctrines of demons 4.2. through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron; 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.15. Be diligent in these things. Give yourself wholly to them, that your progress may be revealed to all. 4.16. Pay attention to yourself, and to your teaching. Continue in these things, for in doing this you will save both yourself and those who hear you.
15. New Testament, 2 Corinthians, 11.24 (1st cent. CE - 1st cent. CE)

16. New Testament, Acts, 14.8-14.18, 15.20, 15.25, 15.28-15.29, 16.2, 17.1-17.6, 17.17-17.21, 18.4-18.8, 21.25, 22.3, 22.25-22.27 (1st cent. CE - 2nd cent. CE)

14.8. At Lystra a certain man sat, impotent in his feet, a cripple from his mother's womb, who never had walked. 14.9. He was listening to Paul speaking, who, fastening eyes on him, and seeing that he had faith to be made whole 14.10. said with a loud voice, "Stand upright on your feet!" He leaped up and walked. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.16. who in the generations gone by allowed all the nations to walk in their own ways. 14.17. Yet he didn't leave himself without witness, in that he did good and gave you rains from the sky and fruitful seasons, filling our hearts with food and gladness. 14.18. Even saying these things, they hardly stopped the multitudes from making a sacrifice to them. 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 16.2. The brothers who were at Lystra and Iconium gave a good testimony about him. 17.1. Now when they had passed through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 17.2. Paul, as was his custom, went in to them, and for three Sabbath days reasoned with them from the Scriptures 17.3. explaining and demonstrating that the Christ had to suffer, and to rise again from the dead, and saying, "This Jesus, whom I proclaim to you, is the Christ. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.17. So he reasoned in the synagogue with Jews and the devout persons, and in the marketplace every day with those who met him. 17.18. Some of the Epicurean and Stoic philosophers also encountered him. Some said, "What does this babbler want to say?"Others said, "He seems to be advocating foreign demons," because he preached Jesus and the resurrection. 17.19. They took hold of him, and brought him to the Areopagus, saying, "May we know what this new teaching is, which is spoken by you? 17.20. For you bring certain strange things to our ears. We want to know therefore what these things mean. 17.21. Now all the Athenians and the strangers living there spent their time in nothing else, but either to tell or to hear some new thing. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day. 22.25. When they had tied him up with thongs, Paul asked the centurion who stood by, "Is it lawful for you to scourge a man who is a Roman, and not found guilty? 22.26. When the centurion heard it, he went to the commanding officer and told him, "Watch what you are about to do, for this man is a Roman!
17. New Testament, Apocalypse, 2.10, 2.14, 2.20, 2.24 (1st cent. CE - 1st cent. CE)

2.10. Don't be afraid of the things which you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested; and you will have oppression for ten days. Be faithful to death, and I will give you the crown of life. 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you.
18. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)

19. New Testament, Colossians, 2.8-2.23 (1st cent. CE - 1st cent. CE)

2.8. Be careful that you don't let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elements of the world, and not after Christ. 2.9. For in him all the fullness of the Godhead dwells bodily 2.10. and in him you are made full, who is the head of all principality and power; 2.11. in whom you were also circumcised with a circumcision not made with hands, in the putting off of the body of the sins of the flesh, in the circumcision of Christ; 2.12. having been buried with him in baptism, in which you were also raised with him through faith in the working of God, who raised him from the dead. 2.13. You were dead through your trespasses and the uncircumcision of your flesh. He made you alive together with him, having forgiven us all our trespasses; 2.14. having wiped out the handwriting in ordices that was against us, which was contrary to us: and he has taken it out of the way, nailing it to the cross; 2.15. having stripped the principalities and the powers, he made a show of them openly, triumphing over them in it. 2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
20. New Testament, Galatians, 2.16, 3.2 (1st cent. CE - 1st cent. CE)

2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 3.2. I just want to learn this from you. Did you receivethe Spirit by the works of the law, or by hearing of faith?
21. New Testament, Philippians, 3.2, 4.12-4.13 (1st cent. CE - 1st cent. CE)

3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 4.12. I know how to be humbled, and I know also how to abound. In everything and in all things I have learned the secret both to be filled and to be hungry, both to abound and to be in need. 4.13. I can do all things through Christ, who strengthens me.
22. New Testament, Romans, 3.20, 3.27-3.28, 11.36, 14.3, 14.5-14.6, 14.13-14.22, 15.1-15.3, 16.23 (1st cent. CE - 1st cent. CE)

3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.27. Where then is the boasting? It is excluded. By what manner of law? of works? No, but by a law of faith. 3.28. We maintain therefore that a man is justified by faith apart from the works of the law. 11.36. For of him, and through him, and to him, are all things. To him be the glory for ever! Amen. 14.3. Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has received him. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.13. Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.16. Then don't let your good be slandered 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 14.22. Do you have faith? Have it to yourself before God. Happy is he who doesn't judge himself in that which he approves. 15.1. Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. 15.2. Let each one of us please his neighbor for that which is good, to be building him up. 15.3. For even Christ didn't please himself. But, as it is written, "The reproaches of those who reproached you fell on me. 16.23. Gaius, my host and host of the whole assembly, greets you. Erastus, the treasurer of the city, greets you, as does Quartus, the brother.
23. New Testament, John, 6.51-6.58 (1st cent. CE - 1st cent. CE)

6.51. I am the living bread which came down out of heaven. If anyone eats of this bread, he will live forever. Yes, the bread which I will give for the life of the world is my flesh. 6.52. The Jews therefore contended with one another, saying, "How can this man give us his flesh to eat? 6.53. Jesus therefore said to them, "Most assuredly I tell you, unless you eat the flesh of the Son of Man and drink his blood, you don't have life in yourselves. 6.54. He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day. 6.55. For my flesh is food indeed, and my blood is drink indeed. 6.56. He who eats my flesh and drinks my blood lives in me, and I in him. 6.57. As the living Father sent me, and I live because of the Father; so he who feeds on me, he will also live because of me. 6.58. This is the bread which came down out of heaven -- not as our fathers ate the manna, and died. He who eats this bread will live forever.
24. New Testament, Luke, 5.31, 22.20 (1st cent. CE - 1st cent. CE)

5.31. Jesus answered them, "Those who are healthy have no need for a physician, but those who are sick do. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
25. New Testament, Mark, 7.7-7.8, 14.22 (1st cent. CE - 1st cent. CE)

7.7. But in vain do they worship me, Teaching as doctrines the commandments of men.' 7.8. For you set aside the commandment of God, and hold tightly to the tradition of men -- the washing of pitchers and cups, and you do many other such things. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body.
26. New Testament, Matthew, 13.31, 13.33, 13.45, 24.4, 24.14, 24.35, 26.26, 26.28 (1st cent. CE - 1st cent. CE)

13.31. He set another parable before them, saying, "The Kingdom of Heaven is like a grain of mustard seed, which a man took, and sowed in his field; 13.33. He spoke another parable to them. "The Kingdom of Heaven is like yeast, which a woman took, and hid in three measures of meal, until it was all leavened. 13.45. Again, the Kingdom of Heaven is like a man who is a merchant seeking fine pearls 24.4. Jesus answered them, "Be careful that no one leads you astray. 24.14. This gospel of the kingdom will be preached in the whole world for a testimony to all the nations, and then the end will come. 24.35. Heaven and earth will pass away, but my words will not pass away. 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins.
27. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)

28. Apuleius, The Golden Ass, 11 (2nd cent. CE - 2nd cent. CE)

29. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)

30. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

31. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

32. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.85, 7.160-7.161 (3rd cent. CE - 3rd cent. CE)

4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 7.85. An animal's first impulse, say the Stoics, is to self-preservation, because nature from the outset endears it to itself, as Chrysippus affirms in the first book of his work On Ends: his words are, The dearest thing to every animal is its own constitution and its consciousness thereof; for it was not likely that nature should estrange the living thing from itself or that she should leave the creature she has made without either estrangement from or affection for its own constitution. We are forced then to conclude that nature in constituting the animal made it near and dear to itself; for so it comes to repel all that is injurious and give free access to all that is serviceable or akin to it. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent.
33. Stobaeus, Eclogues, None



Subjects of this text:

subject book bibliographic info
abraham, descent from Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
adiaphora/indistinguishable/neutral Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 203
admirers, double loyalties of Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 177, 183
antithesis Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
apocalypse of peter Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
apocriticus (macarius) Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
apostolic council Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 148
apostolic decree Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 148
appropriation (oikeiōsis) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 141, 183
apuleius Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
asceticism Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68
athens Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
benefactors Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
blood Rosenblum, The Jewish Dietary Laws in the Ancient World (2016) 79
body of christ (community), and kingdom of god Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 288
christianity, brotherhood in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
cicero Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 227
circumcision Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
clement of alexandria, assimilation of heresy to paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
communes loci (commonplaces) Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 227
communion Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 455
conscience Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
contagion and touch Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68
contradiction, within scripture Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
cook-shops McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
corinth Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
demons in paul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
desires Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 112
dietary laws in pauline epistles Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68, 69
disputes, schools (of shammai and hillel) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
epistemology, pauls Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 141, 145, 183, 206
epistemology, stoic Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 141, 145
epistemology, suneidēsis Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 141, 145
eschatology, pagan critiques of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
eucharist, of bread and water McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
eucharist Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439, 455
food, impurity of according to paul Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68, 69
food, impurity of offered to idols Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68, 69
food (dietary) laws, kashrut Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
food laws Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 145, 177, 183
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
gentiles, and the torah/law Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
gnosticism, orthodox criticism of morality of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
good (agathos) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 177, 183, 203, 206
graeco-roman piety Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 125, 179, 183
halakhah Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
hermeneutics, and making communities Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
hermeneutics, methods of interpretation Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
identity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68
idol food Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 125
idolatry Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68, 69; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127; Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
idols, food offered to Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
idols, food sacrificed to' McDonough, Christ as Creator: Origins of a New Testament Doctrine (2009) 153
idols, food sacrificed to Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
intention Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
intertextuality and intertext Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
israel, israelites Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 112
jerusalem, agreement at Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146, 148
jesus-believing gentiles, and the torah Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 125, 183, 203
judaism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
judaizing Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183
juvenal, street philosophers Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
kingdom of god, and united community of those in christ Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 288
knowledge, pauline Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 125, 129, 132, 134
knowledge Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
language, law, works of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
last supper Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
libertinism/license Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
lords prayer Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
macarius, apocriticus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
market Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
marriage Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
marriage (see also divorce) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
meat McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
midrash, shnei ketuvim Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
mission, to the gentiles Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
monica (mother of augustine), monotheism, pagan critiques of judaeo-christian concept of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
monotheism Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
moral formation, adaptation in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 129, 132, 134
moral formation, frank criticism in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 132, 134
moral formation, love in Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 134
moral formation, protocol of Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 129, 132, 134
moral formation, via meals Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 125, 129
new covenant Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
new testament, unknown opponent in macarius apocriticus on Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
noahide commandments Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
nomos/nomoi Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
nomos pisteōs Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
of Dürr, Paul on the Human Vocation: Reason Language in Romans and Ancient Philosophical Tradition (2022) 288
pagan/classical world, monotheism, critiques of judaeo-christian concept of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
pagan/classical world, unknown opponent in macarius apocriticus Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
paganism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
passions (pathē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 179
paul, 1 corinthians McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
paul, and the torah Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
paul, last supper in Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 439
paul McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223; Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 112; Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 227
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
pauline epistles, pagan critiques of Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 772
philosopher Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
philosophy, positive invocation and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
porneia (zenut, unchastity) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
preaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
preferreds (proēgmena) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183, 203
rabbi akiva, school of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
rabbi ishmael, school of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
relativization of impurity Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
righteousness by pistis/deeds Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
sabbath Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 127
sacrifice to idols/pagan gods Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68, 69
salvation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 177, 203
shammai, school Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 593
slavery Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183
space, sacred Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 68
stoicism, orthodox borrowing from Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
stoicism Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 227
strong McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
synagogue, gentile participation in Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 146
synagogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
teaching Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 754
theissen, gerd McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
tomson, peter Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 69
topos Tite, Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity (2009) 227
torah, and gentiles Zetterholm, The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity (2003) 148
torah, conceptualization of Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
torah, two torot, double torah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
torah, written torah/oral torah Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
tradition of the account Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 455
tradition of the meaning Visnjic, The Invention of Duty: Stoicism as Deontology (2021) 455
value (axia) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 183
weak McGowan, Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals (1999) 223
weakness, of corinthian believers Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 129, 132, 134
weakness, of epicurean students Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 132, 134
wilderness passim, place Smith and Stuckenbruck, Testing and Temptation in Second Temple Jewish and Early Christian Texts (2020) 112
πορνεία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
ἀδιαφορία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
ἀδιαφόρως Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323