Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 11.34
εἴ τις πεινᾷ, ἐν οἴκῳ ἐσθιέτω, ἵνα μὴ εἰς κρίμα συνέρχησθε. Τὰ δὲ λοιπὰ ὡς ἂν ἔλθω διατάξομαι. But if anyone is hungry, let him eat at home, lestyour coming together be for judgment. The rest I will set in orderwhenever I come.

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

37 results
1. Hebrew Bible, Exodus, 19.15 (9th cent. BCE - 3rd cent. BCE) 19.15. וַיֹּאמֶר אֶל־הָעָם הֱיוּ נְכֹנִים לִשְׁלֹשֶׁת יָמִים אַל־תִּגְּשׁוּ אֶל־אִשָּׁה׃ 19.15. And he said unto the people: ‘Be ready against the third day; come not near a woman.’"
2. Hebrew Bible, Malachi, 1.11-1.14 (9th cent. BCE - 3rd cent. BCE) 1.11. כִּי מִמִּזְרַח־שֶׁמֶשׁ וְעַד־מְבוֹאוֹ גָּדוֹל שְׁמִי בַּגּוֹיִם וּבְכָל־מָקוֹם מֻקְטָר מֻגָּשׁ לִשְׁמִי וּמִנְחָה טְהוֹרָה כִּי־גָדוֹל שְׁמִי בַּגּוֹיִם אָמַר יְהוָה צְבָאוֹת׃ 1.12. וְאַתֶּם מְחַלְּלִים אוֹתוֹ בֶּאֱמָרְכֶם שֻׁלְחַן אֲדֹנָי מְגֹאָל הוּא וְנִיבוֹ נִבְזֶה אָכְלוֹ׃ 1.13. וַאֲמַרְתֶּם הִנֵּה מַתְּלָאָה וְהִפַּחְתֶּם אוֹתוֹ אָמַר יְהוָה צְבָאוֹת וַהֲבֵאתֶם גָּזוּל וְאֶת־הַפִּסֵּחַ וְאֶת־הַחוֹלֶה וַהֲבֵאתֶם אֶת־הַמִּנְחָה הַאֶרְצֶה אוֹתָהּ מִיֶּדְכֶם אָמַר יְהוָה׃ 1.14. וְאָרוּר נוֹכֵל וְיֵשׁ בְּעֶדְרוֹ זָכָר וְנֹדֵר וְזֹבֵחַ מָשְׁחָת לַאדֹנָי כִּי מֶלֶךְ גָּדוֹל אָנִי אָמַר יְהוָה צְבָאוֹת וּשְׁמִי נוֹרָא בַגּוֹיִם׃ 1.11. For from the rising of the sun even unto the going down of the same My name is great among the nations; And in every place offerings are presented unto My name, Even pure oblations; For My name is great among the nations, Saith the LORD of hosts." 1.12. But ye profane it, In that ye say: ‘The table of the LORD is polluted, And the fruit thereof, even the food thereof, is contemptible.’" 1.13. Ye say also: ‘Behold, what a weariness is it!’ And ye have snuffed at it, Saith the LORD of hosts; And ye have brought that which was taken by violence, And the lame, and the sick; Thus ye bring the offering; Should I accept this of your hand? Saith the LORD." 1.14. But cursed be he that dealeth craftily, Whereas he hath in his flock a male, And voweth, and sacrificeth unto the Lord a blemished thing; For I am a great King, Saith the LORD of hosts, And My name is feared among the nations."
3. Hebrew Bible, Psalms, 141.2 (9th cent. BCE - 3rd cent. BCE) 141.2. תִּכּוֹן תְּפִלָּתִי קְטֹרֶת לְפָנֶיךָ מַשְׂאַת כַּפַּי מִנְחַת־עָרֶב׃ 141.2. Let my prayer be set forth as incense before Thee, The lifting up of my hands as the evening sacrifice."
4. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)
5. Anon., Didache, 9.5, 10.1, 14.1-14.3 (1st cent. CE - 2nd cent. CE) 10. But after you are filled, thus give thanks: We thank You, holy Father, for Your holy name which You caused to tabernacle in our hearts, and for the knowledge and faith and immortality, which You made known to us through Jesus Your Servant; to You be the glory forever. You, Master almighty, created all things for Your name's sake; You gave food and drink to men for enjoyment, that they might give thanks to You; but to us You freely gave spiritual food and drink and life eternal through Your Servant. Before all things we thank You that You are mighty; to You be the glory forever. Remember, Lord, Your Church, to deliver it from all evil and to make it perfect in Your love, and gather it from the four winds, sanctified for Your kingdom which You have prepared for it; for Yours is the power and the glory forever. Let grace come, and let this world pass away. Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen. But permit the prophets to make Thanksgiving as much as they desire.
6. Ignatius, To The Smyrnaeans, 7.1 (1st cent. CE - 2nd cent. CE)
7. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 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. 1.26. For you seeyour calling, brothers, that not many are wise according to the flesh,not many mighty, and not many noble; 1.27. but God chose the foolishthings of the world that he might put to shame those who are wise. Godchose the weak things of the world, that he might put to shame thethings that are strong; 1.28. and God chose the lowly things of theworld, and the things that are despised, and the things that are not,that he might bring to nothing the things that are: 1.29. that noflesh should boast before God. 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption: 1.31. that, according as it iswritten, "He who boasts, let him boast in the Lord. 4.12. We toil,working with our own hands. Being reviled, we bless. Being persecuted,we endure. 5.9. I wrote to you in my letter to have no company with sexual sinners; 5.10. yet not at all meaning with the sexual sinners of this world, orwith the covetous and extortioners, or with idolaters; for then youwould have to leave the world. 6.9. Or don't you know that the unrighteouswill not inherit the Kingdom of God? Don't be deceived. Neither thesexually immoral, nor idolaters, nor adulterers, nor male prostitutes,nor homosexuals 6.10. nor thieves, nor covetous, nor drunkards, norslanderers, nor extortioners, will inherit the Kingdom of God. 6.11. Such were some of you, but you were washed. But you were sanctified.But you were justified in the name of the Lord Jesus, and in the Spiritof our God. 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 8.1. Now concerning things sacrificed to idols: We know that we allhave knowledge. Knowledge puffs up, but love builds up. 8.2. But ifanyone thinks that he knows anything, he doesn't yet know as he oughtto know. 8.3. But if anyone loves God, the same is known by him. 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.5. For though there are things that are called "gods,"whether in the heavens or on earth; as there are many "gods" and many"lords; 8.6. yet to us there is one God, the Father, of whom are allthings, and we for him; and one Lord, Jesus Christ, through whom areall things, and we live through him. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 9.14. Even so the Lord ordained thatthose who proclaim the gospel should live from the gospel. 9.16. For if I preach the gospel, I havenothing to boast about; for necessity is laid on me; but woe is to me,if I don't preach the gospel. 10.1. Now I would not have you ignorant, brothers, that our fatherswere all under the cloud, and all passed through the sea; 10.2. andwere all baptized into Moses in the cloud and in the sea; 10.3. andall ate the same spiritual food; 10.4. and all drank the samespiritual drink. For they drank of a spiritual rock that followed them,and the rock was Christ. 10.5. However with most of them, God was notwell pleased, for they were overthrown in the wilderness. 10.6. Nowthese things were our examples, to the intent we should not lust afterevil things, as they also lusted. 10.14. Therefore, my beloved, flee fromidolatry. 10.15. I speak as to wise men. Judge what I say. 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? 10.17. Because we, who are many, are one bread, one body; forwe all partake of the one bread. 10.18. Consider Israel after theflesh. Don't those who eat the sacrifices have communion with the altar? 10.19. What am I saying then? That a thing sacrificed to idols isanything, or that an idol is anything? 10.20. But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons. 10.21. You can't both drink the cup of the Lord and the cup of demons.You can't both partake of the table of the Lord, and of the table ofdemons. 10.22. Or do we provoke the Lord to jealousy? Are we strongerthan he? 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 11.17. But in giving you this command, I don't praise you, that youcome together not for the better but for the worse. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.19. For there also mustbe factions among you, that those who are approved may be revealedamong you. 11.20. When therefore you assemble yourselves together, itis not possible to eat the Lord's supper. 11.21. For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me. 11.26. For as often as you eat this breadand drink this cup, you proclaim the Lord's death until he comes. 11.27. Therefore whoever eats this bread or drinks the Lord's cup i unworthy manner will be guilty of the body and the blood of theLord. 11.28. But let a man examine himself, and so let him eat of thebread, and drink of the cup. 11.29. For he who eats and drinks in anunworthy manner eats and drinks judgment to himself, if he doesn'tdiscern the Lord's body. 11.30. For this cause many among you are weakand sickly, and not a few sleep. 11.31. For if we discerned ourselves,we wouldn't be judged. 11.32. But when we are judged, we are punishedby the Lord, that we may not be condemned with the world. 11.33. Therefore, my brothers, when you come together to eat, wait one foranother. 12.12. For as the body is one, and has many members, and all themembers of the body, being many, are one body; so also is Christ. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 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? 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.1. Now I declare to you, brothers, the gospel which I preachedto you, which also you received, in which you also stand 15.3. For I delivered to youfirst of all that which I also received: that Christ died for our sinsaccording to the Scriptures 15.4. that he was buried, that he wasraised on the third day according to the Scriptures 15.5. and that heappeared to Cephas, then to the twelve. 15.18. Then they also who arefallen asleep in Christ have perished. 15.19. If we have only hoped inChrist in this life, we are of all men most pitiable. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
8. New Testament, 1 Thessalonians, 3.7, 4.11-4.12 (1st cent. CE - 1st cent. CE) 3.7. for this cause, brothers, we were comforted over you in all our distress and affliction through your faith. 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing.
9. New Testament, 2 Corinthians, 8.12-8.15, 11.27 (1st cent. CE - 1st cent. CE)
10. New Testament, 2 Timothy, 4 (1st cent. CE - 1st cent. CE)
11. New Testament, Acts, 2.42, 2.46, 10.9-10.16, 10.28, 17.9-17.21 (1st cent. CE - 2nd cent. CE) 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 2.46. Day by day, continuing steadfastly with one accord in the temple, and breaking bread at home, they took their food with gladness and singleness of heart 10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 17.9. When they had taken security from Jason and the rest, they let them go. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.11. Now these were more noble than those in Thessalonica, in that they received the word with all readiness of the mind, examining the Scriptures daily, whether these things were so. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 17.13. But when the Jews of Thessalonica had knowledge that the word of God was proclaimed by Paul at Beroea also, they came there likewise, agitating the multitudes. 17.14. Then the brothers immediately sent out Paul to go as far as to the sea, and Silas and Timothy still stayed there. 17.15. But those who escorted Paul brought him as far as Athens. Receiving a commandment to Silas and Timothy that they should come to him with all speed, they departed. 17.16. Now while Paul waited for them at Athens, his spirit was provoked within him as he saw the city full of idols. 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.
12. New Testament, James, 2.12, 3.13-3.16, 4.3 (1st cent. CE - 1st cent. CE) 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.14. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. 3.15. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 3.16. For where jealousy and selfish ambition are, there is confusion and every evil deed. 4.3. You ask, and don't receive, because you ask amiss, so that you may spend it for your pleasures.
13. New Testament, Jude, 12 (1st cent. CE - 1st cent. CE)
14. New Testament, Philemon, 2 (1st cent. CE - 1st cent. CE)
15. New Testament, Colossians, 4.15 (1st cent. CE - 1st cent. CE) 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house.
16. New Testament, Galatians, 2.14, 3.16, 3.25-3.29 (1st cent. CE - 1st cent. CE) 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 3.25. But now that faithis come, we are no longer under a tutor. 3.26. For you are all sons ofGod, through faith in Christ Jesus. 3.27. For as many of you as werebaptized into Christ have put on Christ. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 3.29. If you are Christ's, then you are Abraham's seed and heirs according to promise.
17. New Testament, Philippians, 4.22 (1st cent. CE - 1st cent. CE) 4.22. All the saints greet you, especially those who are of Caesar's household.
18. New Testament, Romans, 8.35, 13.5, 14.1-14.15, 16.2-16.3, 16.5-16.16, 16.23 (1st cent. CE - 1st cent. CE) 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 13.5. Therefore you need to be in subjection, not only because of the wrath, but also for conscience' sake. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.2. One man has faith to eat all things, but he who is weak eats only vegetables. 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. 14.4. Who are you who judge another's servant? To his own lord he stands or falls. Yes, he will be made to stand, for God has power to make him stand. 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. 14.7. For none of us lives to himself, and none dies to himself. 14.8. For if we live, we live to the Lord. Or if we die, we die to the Lord. If therefore we live or die, we are the Lord's. 14.9. For to this end Christ died, rose, and lived again, that he might be Lord of both the dead and the living. 14.10. But you, why do you judge your brother? Or you again, why do you despise your brother? For we will all stand before the judgment seat of Christ. 14.11. For it is written, "'As I live,' says the Lord, 'to me every knee will bow. Every tongue will confess to God.' 14.12. So then each one of us will give account of himself to God. 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. 16.2. that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. 16.3. Greet Prisca and Aquila, my fellow workers in Christ Jesus 16.5. Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. 16.6. Greet Mary, who labored much for us. 16.7. Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. 16.8. Greet Amplias, my beloved in the Lord. 16.9. Greet Urbanus, our fellow worker in Christ, and Stachys, my beloved. 16.10. Greet Apelles, the approved in Christ. Greet those who are of the household of Aristobulus. 16.11. Greet Herodion, my kinsman. Greet them of the household of Narcissus, who are in the Lord. 16.12. Greet Tryphaena and Tryphosa, who labor in the Lord. Greet Persis, the beloved, who labored much in the Lord. 16.13. Greet Rufus, the chosen in the Lord, and his mother and mine. 16.14. Greet Asyncritus, Phlegon, Hermes, Patrobas, Hermas, and the brothers who are with them. 16.15. Greet Philologus and Julia, Nereus and his sister, and Olympas, and all the saints who are with them. 16.16. Greet one another with a holy kiss. The assemblies of Christ greet you. 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.
19. New Testament, Luke, 14.7-14.11, 22.14-22.20, 22.26-22.27 (1st cent. CE - 1st cent. CE) 14.7. He spoke a parable to those who were invited, when he noticed how they chose the best seats, and said to them 14.8. When you are invited by anyone to a marriage feast, don't sit in the best seat, since perhaps someone more honorable than you might be invited by him 14.9. and he who invited both of you would come and tell you, 'Make room for this person.' Then you would begin, with shame, to take the lowest place. 14.10. But when you are invited, go and sit in the lowest place, so that when he who invited you comes, he may tell you, 'Friend, move up higher.' Then you will be honored in the presence of all who sit at the table with you. 14.11. For everyone who exalts himself will be humbled, and whoever humbles himself will be exalted. 22.14. When the hour had come, he sat down with the twelve apostles. 22.15. He said to them, "I have earnestly desired to eat this Passover with you before I suffer 22.16. for I tell you, I will no longer by any means eat of it until it is fulfilled in the Kingdom of God. 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 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. 22.26. But not so with you. But one who is the greater among you, let him become as the younger, and one who is governing, as one who serves. 22.27. For who is greater, one who sits at the table, or one who serves? Isn't it he who sits at the table? But I am in the midst of you as one who serves.
20. New Testament, Mark, 14.22-14.25 (1st cent. CE - 1st cent. CE) 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. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.25. Most assuredly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God.
21. New Testament, Matthew, 14.13-14.21, 22.1-22.14, 26.26-26.29 (1st cent. CE - 1st cent. CE) 14.13. Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities. 14.14. Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick. 14.15. When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food. 14.16. But Jesus said to them, "They don't need to go away. You give them something to eat. 14.17. They told him, "We only have here five loaves and two fish. 14.18. He said, "Bring them here to me. 14.19. He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes. 14.20. They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces. 14.21. Those who ate were about five thousand men, besides women and children. 22.1. Jesus answered and spoke again in parables to them, saying 22.2. The Kingdom of Heaven is like a certain king, who made a marriage feast for his son 22.3. and sent out his servants to call those who were invited to the marriage feast, but they would not come. 22.4. Again he sent out other servants, saying, 'Tell those who are invited, "Behold, I have made ready my dinner. My oxen and my fatlings are killed, and all things are ready. Come to the marriage feast!"' 22.5. But they made light of it, and went their ways, one to his own farm, another to his merchandise 22.6. and the rest grabbed his servants, and treated them shamefully, and killed them. 22.7. But the king was angry, and he sent his armies, destroyed those murderers, and burned their city. 22.8. Then he said to his servants, 'The wedding is ready, but those who were invited weren't worthy. 22.9. Go therefore to the intersections of the highways, and as many as you may find, invite to the marriage feast.' 22.10. Those servants went out into the highways, and gathered together as many as they found, both bad and good. The wedding was filled with guests. 22.11. But when the king came in to see the guests, he saw there a man who didn't have on wedding clothing 22.12. and he said to him, 'Friend, how did you come in here not wearing wedding clothing?' He was speechless. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 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. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 26.29. But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's kingdom.
22. Suetonius, Claudius, 18.2 (1st cent. CE - 2nd cent. CE)
23. Tacitus, Annals, 12.43 (1st cent. CE - 2nd cent. CE) 12.43.  Many prodigies occurred during the year. Ominous birds took their seat on the Capitol; houses were overturned by repeated shocks of earthquake, and, as the panic spread, the weak were trampled underfoot in the trepidation of the crowd. A shortage of corn, again, and the famine which resulted, were construed as a supernatural warning. Nor were the complaints always whispered. Claudius, sitting in judgement, was surrounded by a wildly clamorous mob, and, driven into the farthest corner of the Forum, was there subjected to violent pressure, until, with the help of a body of troops, he forced a way through the hostile throng. It was established that the capital had provisions for fifteen days, no more; and the crisis was relieved only by the especial grace of the gods and the mildness of the winter. And yet, Heaven knows, in the past, Italy exported supplies for the legions into remote provinces; nor is sterility the trouble now, but we cultivate Africa and Egypt by preference, and the life of the Roman nation has been staked upon cargo-boats and accidents.
24. Apuleius, The Golden Ass, 9.26-9.31, 11.28.1 (2nd cent. CE - 2nd cent. CE)
25. Justin, First Apology, 14.3 (2nd cent. CE - 2nd cent. CE)
26. Justin, Dialogue With Trypho, 40-41, 20 (2nd cent. CE - 2nd cent. CE) 20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20
27. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
28. Pliny The Younger, Letters, 10.96-10.97 (2nd cent. CE - 2nd cent. CE)
29. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)
30. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)
31. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)
32. Cyprian, Letters, 64 (3rd cent. CE - 3rd cent. CE)
33. Origen, Commentary On Matthew, 14.2 (3rd cent. CE - 3rd cent. CE) 14.2. So much then for the more common understanding of the two or three whom the Word exhorts to be in agreement. But now let us also touch upon another interpretation which was uttered by some one of our predecessors, exhorting those who were married to sanctity and purity; for by the two, he says, whom the Word desires to agree on earth, we must understand the husband and wife, who by agreement defraud each other of bodily intercourse that they may give themselves unto prayer; 1 Corinthians 7:5 when if they pray for anything whatever that they shall ask, they shall receive it, the request being granted to them by the Father in heaven of Jesus Christ on the ground of such agreement. And this interpretation does not appear to me to cause dissolution of marriage, but to be an incitement to agreement, so that if the one wished to be pure, but the other did not desire it, and on this account he who willed and was able to fulfil the better part, condescended to the one who had not the power or the will, they would not both have the accomplishment from the Father in heaven of Jesus Christ, of anything whatever that they might ask.
34. Origen, Against Celsus, 8.33 (3rd cent. CE - 3rd cent. CE) 8.33. From this it is evident that we have already met the next statement of Celsus, which is as follows: We must either not live, and indeed not come into this life at all, or we must do so on condition that we give thanks and first-fruits and prayers to demons, who have been set over the things of this world: and that we must do as long as we live, that they may prove good and kind. We must surely live, and we must live according to the word of God, as far as we are enabled to do so. And we are thus enabled to live, when, whether we eat or drink, we do all to the glory of God; and we are not to refuse to enjoy those things which have been created for our use, but must receive them with thanksgiving to the Creator. And it is under these conditions, and not such as have been imagined by Celsus, that we have been brought into life by God; and we are not placed under demons, but we are under the government of the Most High God, through Him who has brought us to God - Jesus Christ. It is not according to the law of God that any demon has had a share in worldly affairs, but it was by their own lawlessness that they perhaps sought out for themselves places destitute of the knowledge of God and of the divine life, or places where there are many enemies of God. Perhaps also, as being fit to rule over and punish them, they have been set by the Word, who governs all things, to rule over those who subjected themselves to evil and not to God. For this reason, then, let Celsus, as one who knows not God, give thank-offerings to demons. But we give thanks to the Creator of all, and, along with thanksgiving and prayer for the blessings we have received, we also eat the bread presented to us; and this bread becomes by prayer a sacred body, which sanctifies those who sincerely partake of it.
35. Origen, Fragments On 1 Corinthians, 34 (3rd cent. CE - 3rd cent. CE)
36. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6
37. Strabo, Geography, 1.3.2 1.3.2. However, this is not all we have to say against him. of many places he tells us that nothing is known, when in fact they have every one been accurately described. Then he warns us to be very cautious in believing what we are told on such matters, and endeavours by long and tedious arguments to show the value of his advice; swallowing at the same time the most ridiculous absurdities himself concerning the Euxine and Adriatic. Thus he believed the Gulf of Issos to be the most easterly point of the Mediterranean, though Dioscurias, which is nearly at the bottom of the Pontus Euxinus, is, according to his own calculations, farther east by a distance of 3000 stadia. In describing the northern and farther parts of the Adriatic he cannot refrain from similar romancing, and gives credit to many strange narrations concerning what lies beyond the Pillars of Hercules, informing us of an Isle of Kerne there, and other places now nowhere to be found, which we shall speak of presently. Having remarked that the ancients, whether out on piratical excursions, or for the purposes of commerce, never ventured into the high seas, but crept along the coast, and instancing Jason, who leaving his vessels at Colchis penetrated into Armenia and Media on foot, he proceeds to tell us that formerly no one dared to navigate either the Euxine or the seas by Libya, Syria, and Cilicia. If by formerly he means periods so long past that we possess no record of them, it is of little consequence to us whether they navigated those seas or not, but if [he speaks] of times of which we know any thing, and if we are to place any trust in the accounts which have come down to us, every one will admit that the ancients appear to have made longer journeys both by sea and land than their successors; witness Bacchus, Hercules, nay Jason himself, and again Ulysses and Menelaus, of whom Homer tells us. It seems most probable that Theseus and Pirithous are indebted to some long voyages for the credit they afterwards obtained of having visited the infernal regions; and in like manner the Dioscuri gained the appellation of guardians of the sea, and the deliverers of sailors. The sovereignty of the seas exercised by Minos, and the navigation carried on by the Phoenicians, is well known. A little after the period of the Trojan war they had penetrated beyond the Pillars of Hercules, and founded cities as well there as to the midst of the African coast. Is it not correct to number amongst the ancients Aeneas, Antenor, the Heneti, and all the crowd of warriors, who, after the destruction of Troy, wandered over the face of the whole earth? For at the conclusion of the war both the Greeks and Barbarians found themselves deprived, the one of their livelihood at home, the other of the fruits of their expedition; so that when Troy was overthrown, the victors, and still more the vanquished, who had survived the conflict, were compelled by want to a life of piracy; and we learn that they became the founders of many cities along the sea-coast beyond Greece, besides several inland settlements.

Subjects of this text:

subject	book bibliographic info
acts of john	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
acts of thomas	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
aelius aristides	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
agape	Alikin (2009), The Earliest History of the Christian Gathering, 104
agapê	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124
altars	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
anastasis,cave of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
angels,in worship	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
apocryphal acts of thomas	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
aquila	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
architecture,from first century to early fourth century	Esler (2000), The Early Christian World, 709
architecture,generally	Esler (2000), The Early Christian World, 709
architecture,house-churches	Esler (2000), The Early Christian World, 709
asclepius,communal meals	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
asia minor,temple banquet areas	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
association dining,relationship with early christian feasting	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
atheism,accusations against,epicureans	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
atheism,accusations against,jews	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
banquet hall (andron)	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
baptism,before council of nicaea	Esler (2000), The Early Christian World, 480
baptism,third century	Esler (2000), The Early Christian World, 480
benefaction	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 43, 46, 47
bones,study of	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46
boundaries	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
bread,as food	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
bread,as thanksgiving	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
bread,breaking of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
business,commerce	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
catechumenate,before council of nicaea	Esler (2000), The Early Christian World, 480
charges against,at corinth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 38, 41, 42
charity	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46, 47, 48
child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 155
children,food consumption	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44
christianity,brotherhood in	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
christianity,early,feasting practices	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124, 127, 129
christianity,early,relationship between early christian and jewish feasting and feasting literature	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129
chrysippus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
church,sibling-ethics and	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 47, 48, 49
churches,communal meals	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
clement (author of 1 clement)	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
corinth	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
crises	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49
death,infant,child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 155
death	Nasrallah (2019), Archaeology and the Letters of Paul, 155
dining	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 76
disease	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 45, 46
dying and rising (or death and resurrection)	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 275
egeria	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
ephesus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
eschatology	Nasrallah (2019), Archaeology and the Letters of Paul, 155
eucharist,before nicaea	Esler (2000), The Early Christian World, 480
eucharist,elements	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist,eucharistic,community practice	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist,new testament period	Esler (2000), The Early Christian World, 480
eucharist,second-century rome	Esler (2000), The Early Christian World, 480
eucharist,space	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
eucharist	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222; König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 124; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
famine	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 39, 40, 44
feeley-harnik,gillian	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
fertility	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 36
fish	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
food,impurity of offered to idols	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
food supply,offices,officials	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39, 43
food supply	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 33, 34, 35, 39, 43
freedpersons (and their descendants),manumission	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
funerals	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
guest house	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
heaven,worship in	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
house,possession of	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
house-church,architecture	Esler (2000), The Early Christian World, 709
house community	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
household	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
hunger,in corinth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 35, 36, 43
hunger,paul and	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 41, 42, 44, 45, 48, 49
hunger,types	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 39, 44, 45
hunger	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 45, 46, 48
hymn	Alikin (2009), The Earliest History of the Christian Gathering, 31
imperial cult,inscriptions	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39
incense	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
interpretation words	Alikin (2009), The Earliest History of the Christian Gathering, 127
jerusalem,earthly	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
jerusalem temple	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
johnson-debaufre,melanie	Nasrallah (2019), Archaeology and the Letters of Paul, 155
judaism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
kitchen,in synagogue	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
laborers,manual	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
last supper	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437, 439
lawlessness	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
literature,ancient,consolation	Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
lord,day of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
lords supper	Alikin (2009), The Earliest History of the Christian Gathering, 104, 108, 127; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
lord’s supper	Nasrallah (2019), Archaeology and the Letters of Paul, 156
marriage	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
meal,communal	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
meal,eucharistic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
meals,dining facilities,status	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46, 47
meals,group	Alikin (2009), The Earliest History of the Christian Gathering, 127
miller	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
misanthropy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
money	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
mosaics	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
nero,emperor	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 48
new covenant	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 439
onesiphorus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
order of the gathering	Alikin (2009), The Earliest History of the Christian Gathering, 65
pagan,pagans,communal meals	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passions (pathē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
passover,sacrifice (in temple)	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passover,seder ritual	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
passover	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
patronage	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
paul,apostle,poverty	Nasrallah (2019), Archaeology and the Letters of Paul, 156
paul,last supper in	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437, 439
paul,letters of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
paul	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127, 129
petra,communal meals	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
plutarch	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756; Nasrallah (2019), Archaeology and the Letters of Paul, 155
pontus	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
poor,the	Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
ports	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 34, 46
poverty,of paul	Nasrallah (2019), Archaeology and the Letters of Paul, 156
poverty	Nasrallah (2019), Archaeology and the Letters of Paul, 155, 156
prayereucharistic	Alikin (2009), The Earliest History of the Christian Gathering, 127
prayers,symbol for	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
preaching	Alikin (2009), The Earliest History of the Christian Gathering, 31
prices,costs	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
prisca/priscilla	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
production	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 47
pseudo-clementine writings	Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 73
purity	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
purity requirement for	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
qumran,communal meals	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
qumran	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 129
quotations	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
real estate,private	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
refoundation	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
resurrection	Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 275
revelations	Alikin (2009), The Earliest History of the Christian Gathering, 31
roads	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
roman colony	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 35
rome,therapeutae	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
rome	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 39, 44, 49
sacrifice,animal	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
sacrifice,eucharistic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
sacrifice	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
sacrifice and sacrificial feasting,christian attitudes to sacrificial meat'	König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
sacrifices,jerusalem temple	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
sexual relations christians on pagan conceptions of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
sexual relations proper place,time,and frequency	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
shops	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
slaves,slavery	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 44; Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
stoa,triclinium	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
stobi synagogue,inscription	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
stobi synagogue,triclinium	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
sun	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
symbols	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
symposium	Alikin (2009), The Earliest History of the Christian Gathering, 65
syria,temples	Levine (2005), The Ancient Synagogue, The First Thousand Years, 142
tabgha	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
table (τράπεζα)	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
teeth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 46
temple	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 756
tentmakers	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
thanksgiving	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
the curator annonae	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36, 37, 38, 39, 48
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
virtue	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 171
vision of god,purification before	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 222
walbank,mary	Nasrallah (2019), Archaeology and the Letters of Paul, 155
water	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 36
wine	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398
women	Lampe (2003), Christians at Rome in the First Two Centuries: From Paul to Valentinus, 193
words of institution	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
worship,before council of nicaea	Esler (2000), The Early Christian World, 480
worship,early christian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 398