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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 7.1


Περὶ δὲ ὧν ἐγράψατε, καλὸν ἀνθρώπῳ γυναικὸς μὴ ἅπτεσθαι·Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman.


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

35 results
1. Hebrew Bible, Deuteronomy, 23.1 (9th cent. BCE - 3rd cent. BCE)

23.1. לֹא־יִקַּח אִישׁ אֶת־אֵשֶׁת אָבִיו וְלֹא יְגַלֶּה כְּנַף אָבִיו׃ 23.1. כִּי־תֵצֵא מַחֲנֶה עַל־אֹיְבֶיךָ וְנִשְׁמַרְתָּ מִכֹּל דָּבָר רָע׃ 23.1. A man shall not take his father’s wife, and shall not uncover his father’s skirt."
2. 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.’"
3. Hebrew Bible, Genesis, 2.24 (9th cent. BCE - 3rd cent. BCE)

2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."
4. Dead Sea Scrolls, Damascus Covenant, 14.6-14.8 (2nd cent. BCE - 1st cent. CE)

5. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 14.6-14.8 (2nd cent. BCE - 1st cent. CE)

6. Anon., Didache, 6.3 (1st cent. CE - 2nd cent. CE)

7. Clement of Rome, 2 Clement, 12.2 (1st cent. CE - 1st cent. CE)

12.2. ἐπερωτηθεὶς γὰρ αὐτὸς ὁ κύριος ὑπό τινος, Ev Aegypt. (1) πότε ἥξει αὐτοῦ ἡ βασιλεία, εἶπεν: Ὅταν ἔσται τὰ δύο ἕν, καὶ τὸ ἔξω ὡς τὸ ἔσω, καὶ τὸ ἄρσεν μετὰ τῆς θηλείας οὔτε ἅρσεν οὔτε θῆλυ.
8. Dio Chrysostom, Orations, 14.18 (1st cent. CE

14.18.  Dio. Therefore we are forced to define freedom as the knowledge of what is allowable and what is forbidden, and slavery as ignorance of what is allowed and what is not. According to this definition there is nothing to prevent the Great King, while wearing a very tall tiara upon his head, from being a slave and not being allowed to do anything that he does; for every act that he performs will bring a penalty and be unprofitable. But some other man who is regarded as a slave and is so called, who has not once but often, if it so chance, been sold, and if it should so happen, wears very heavy fetters, will be more free than the Great King.
9. Epictetus, Discourses, 1.1.21, 4.1 (1st cent. CE - 2nd cent. CE)

10. Josephus Flavius, Jewish War, 2.119-2.161 (1st cent. CE - 1st cent. CE)

2.119. 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121. They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122. 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123. They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124. 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125. For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126. But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127. Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128. 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129. After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple 2.131. but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their [white] garments, and betake themselves to their labors again till the evening; 2.132. then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133. which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134. 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135. They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without [swearing by] God is already condemned. 2.136. They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137. 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138. And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139. And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141. that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142. Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels [or messengers]. These are the oaths by which they secure their proselytes to themselves. 2.143. 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144. for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145. 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator [Moses], whom, if anyone blaspheme, he is punished capitally. 2.146. They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147. They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148. Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit 2.149. after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151. They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152. and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153. but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154. 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155. but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156. And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157. whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158. These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159. 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions. 2.161. However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes.
11. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

12. New Testament, 1 Thessalonians, 1.1, 1.9, 4.8-4.12, 4.17, 5.12-5.17, 5.23-5.24, 5.27 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 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 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.10. for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more; 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. 4.17. then we who are alive, who are left, will be caught up together with them in the clouds, to meet the Lord in the air. So we will be with the Lord forever. 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.13. and to respect and honor them in love for their work's sake. Be at peace among yourselves. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. 5.15. See that no one returns evil for evil to anyone, but always follow after that which is good, for one another, and for all. 5.16. Rejoice always. 5.17. Pray without ceasing. 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. 5.24. Faithful is he who calls you, who will also do it. 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers.
13. New Testament, 1 Timothy, 2.11-2.12, 2.15, 4.1-4.5, 5.3-5.7, 5.11-5.15 (1st cent. CE - 1st cent. CE)

2.11. Let a woman learn in quietness with all subjection. 2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 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. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.3. Honor widows who are widows indeed. 5.4. But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. 5.5. Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. 5.6. But she who gives herself to pleasure is dead while she lives. 5.7. Also command these things, that they may be without reproach. 5.11. But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; 5.12. having condemnation, because they have rejected their first pledge. 5.13. Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 5.15. For already some have turned aside after Satan.
14. New Testament, 2 Corinthians, 1.1-2.13, 1.2, 2.14-6.13, 3.17, 6.14-7.1, 6.16, 6.17, 6.18, 7.1, 7.2, 7.3, 7.4, 7.5, 7.6, 7.7, 7.8, 7.9, 7.10, 7.11, 7.12, 7.13, 7.14, 7.15, 7.16, 7.17, 7.18, 7.19, 7.20, 7.21, 7.22, 7.23, 7.24, 7.25, 7.26, 7.27, 7.28, 7.29, 7.30, 7.31, 7.32, 7.33, 7.34, 7.35, 7.36, 7.37, 7.38, 7.39, 7.40, 8, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 10.1-13.13, 11.2, 11.3, 11.5, 11.24, 11.25 (1st cent. CE - 1st cent. CE)

15. New Testament, 2 Timothy, 2.18, 4.13 (1st cent. CE - 1st cent. CE)

2.18. men who have erred concerning the truth, saying that the resurrection is already past, and overthrowing the faith of some. 4.13. Bring the cloak that I left at Troas with Carpus when you come, and the books, especially the parchments.
16. New Testament, Acts, 14.23, 18.1-18.18 (1st cent. CE - 2nd cent. CE)

14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 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. 18.9. The Lord said to Paul in the night by a vision, "Don't be afraid, but speak and don't be silent; 18.10. for I am with you, and no one will attack you to harm you, for I have many people in this city. 18.11. He lived there a year and six months, teaching the word of God among them. 18.12. But when Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat 18.13. saying, "This man persuades men to worship God contrary to the law. 18.14. But when Paul was about to open his mouth, Gallio said to the Jews, "If indeed it were a matter of wrong or of wicked crime, Jews, it would be reasonable that I should bear with you; 18.15. but if they are questions about words and names and your own law, look to it yourselves. For I don't want to be a judge of these matters. 18.16. He drove them from the judgment seat. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow.
17. New Testament, Philemon, 11-20, 10 (1st cent. CE - 1st cent. CE)

18. New Testament, Colossians, 3.11, 4.16 (1st cent. CE - 1st cent. CE)

3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea.
19. New Testament, Ephesians, 2.21-2.22, 4.24 (1st cent. CE - 1st cent. CE)

2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
20. New Testament, Galatians, 1.2, 2.3, 2.4, 2.6, 2.7, 2.8, 2.9, 2.10, 3.1, 3.2, 3.3, 3.4, 3.5, 3.26, 3.27, 3.28, 4.8, 4.19, 4.21, 4.22, 4.23, 4.24, 4.25, 4.26, 4.27, 4.28, 4.29, 4.30, 4.31, 5.1, 5.6, 5.13-6.10, 6.2, 6.11, 6.15 (1st cent. CE - 1st cent. CE)

1.2. and all the brothers who are with me, to the assemblies of Galatia:
21. New Testament, Hebrews, 13.22 (1st cent. CE - 1st cent. CE)

13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words.
22. New Testament, Philippians, 2.25-2.30, 3.12-3.17, 3.20-3.21, 4.2-4.3 (1st cent. CE - 1st cent. CE)

2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26. since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 3.16. Nevertheless, to the extent that we have already attained, let us walk by the same rule. Let us be of the same mind. 3.17. Brothers, be imitators together of me, and note those who walk this way, even as you have us for an example. 3.20. For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ; 3.21. who will change the body of our humiliation to be conformed to the body of his glory, according to the working by which he is able even to subject all things to himself. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.
23. New Testament, Romans, 1.16, 2.9-2.10, 7.1-7.2, 7.18, 13.13-13.14, 15.25-15.27, 16.1-16.16 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 7.1. Or don't you know, brothers (for I speak to men who know the law), that the law has dominion over a man for as long as he lives? 7.2. For the woman that has a husband is bound by law to the husband while he lives, but if the husband dies, she is discharged from the law of the husband. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 13.13. Let us walk properly, as in the day; not in reveling and drunkenness, not in sexual promiscuity and lustful acts, and not in strife and jealousy. 13.14. But put on the Lord Jesus Christ, and make no provision for the flesh, for its lusts. 15.25. But now, I say, I am going to Jerusalem, serving the saints. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things. 16.1. I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae 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 16.4. who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. 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.
24. New Testament, Titus, 2.3-2.8 (1st cent. CE - 1st cent. CE)

2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us.
25. New Testament, Luke, 14.26, 18.29 (1st cent. CE - 1st cent. CE)

14.26. If anyone comes to me, and doesn't hate his own father, mother, wife, children, brothers, and sisters, yes, and his own life also, he can't be my disciple. 18.29. He said to them, "Most assuredly I tell you, there is no one who has left house, or wife, or brothers, or parents, or children, for the Kingdom of God's sake
26. New Testament, Mark, 10.12 (1st cent. CE - 1st cent. CE)

10.12. If a woman herself divorces her husband, and marries another, she commits adultery.
27. Clement of Alexandria, Miscellanies, 3.4, 3.6.47, 3.11.76, 3.14.95, 3.74, 3.82 (2nd cent. CE - 3rd cent. CE)

28. Irenaeus, Refutation of All Heresies, 1.28.1 (2nd cent. CE - 3rd cent. CE)

29. Tertullian, On Monogamy, 3 (2nd cent. CE - 3rd cent. CE)

30. Theophilus, To Autolycus, 2.28 (2nd cent. CE - 3rd cent. CE)

2.28. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence - for there being but one God, even then error was striving to disseminate a multitude of gods, saying, You shall be as gods;- lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called demon and dragon, on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place.
31. Diogenes Laertius, Lives of The Philosophers, 7.122, 7.125, 10.22 (3rd cent. CE - 3rd cent. CE)

7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.125. Furthermore, the wise man does all things well, just as we say that Ismenias plays all airs on the flute well. Also everything belongs to the wise. For the law, they say, has conferred upon them a perfect right to all things. It is true that certain things are said to belong to the bad, just as what has been dishonestly acquired may be said, in one sense, to belong to the state, in another sense to those who are enjoying it.They hold that the virtues involve one another, and that the possessor of one is the possessor of all, inasmuch as they have common principles, as Chrysippus says in the first book of his work On Virtues, Apollodorus in his Physics according to the Early School, and Hecato in the third book of his treatise On Virtues. 10.22. And when near his end he wrote the following letter to Idomeneus:On this blissful day, which is also the last of my life, I write this to you. My continual sufferings from strangury and dysentery are so great that nothing could augment them; but over against them all I set gladness of mind at the remembrance of our past conversations. But I would have you, as becomes your life-long attitude to me and to philosophy, watch over the children of Metrodorus.Such were the terms of his will.Among his disciples, of whom there were many, the following were eminent: Metrodorus, the son of Athenaeus (or of Timocrates) and of Sande, a citizen of Lampsacus, who from his first acquaintance with Epicurus never left him except once for six months spent on a visit to his native place, from which he returned to him again.
32. Nag Hammadi, The Gospel of Thomas, 22 (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)



Subjects of this text:

subject book bibliographic info
acts of the apostles, prophets in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
acts of the apostles, teachers in Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
admonition Schiffman, Testimony and the Penal Code (1983) 7
advantage (sumpheron, utilitas) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124
antinomian Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
apostasy Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 261
apostle Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
apostles decree Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
apostolic tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
appropriation (oikeiōsis) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124
ascetic, radical ascetics Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
asceticism, christian encouragement Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
asceticism, christian rejection Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
asceticism, female Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
asceticism Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
assembly (ekklēsia) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
authority Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 180; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 180
authority of ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402, 403
background information/knowledge Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319, 320
baptism Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
barnabas Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
benefaction Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
biblical studies Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
body, as temple Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
body Levison, Filled with the Spirit (2009) 295; Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
body (human), xv Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
boundary Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
cairo genizah Schiffman, Testimony and the Penal Code (1983) 7
canon law Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402
celibacy, and essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
celibacy, and notion of manliness Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
celibacy Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206; Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
charity Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
chloe Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
christian homilies Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 261
church, sibling-ethics and Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402
cicero Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
cognitive science Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
colossian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
continence Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
continence (enkrateia) Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
corinth, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
corinth Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
corinthian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
court Schiffman, Testimony and the Penal Code (1983) 2
covetousness Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
create, creation, creator Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
creation Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
crises Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
cultural clues/codes Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
cultural frames Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
culture, cultural affiliations in galilee Esler, The Early Christian World (2000) 187
delphi Levison, Filled with the Spirit (2009) 295
desires Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
dialect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
doctrine, sectarian Schiffman, Testimony and the Penal Code (1983) 6
dreams Levison, Filled with the Spirit (2009) 295
end of days Schiffman, Testimony and the Penal Code (1983) 6, 7
enkrateia Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
epicurus Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
epistolography Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
eschatology, sectarian Schiffman, Testimony and the Penal Code (1983) 6, 7
eschatology Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
eucharist Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
exegesis, sectarian Schiffman, Testimony and the Penal Code (1983) 2, 7
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
exousia Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 133
faith Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
flesh Levison, Filled with the Spirit (2009) 295
food, impurity of offered to idols Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
free/freedom (ἐλεύθερος/ἐλευθερία, liber/libertas), paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 133
galatian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
galen Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
gender, in christian sources Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
gender, overcoming Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
gender Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
genre Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
glory Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
god, praise/thanks of Levison, Filled with the Spirit (2009) 295
god, temple of Levison, Filled with the Spirit (2009) 295
graphic images/pictures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
greece Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
greek-jewish (graeco-jewish), literature and culture Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
hasmonean period Schiffman, Testimony and the Penal Code (1983) 6
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402, 403
holy kiss Alikin, The Earliest History of the Christian Gathering (2009) 64
holy spirit Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
horace Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
ideology Schiffman, Testimony and the Penal Code (1983) 7
idolatry Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
idols, food offered to Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
image Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
immorality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
imperfections, physical, moral Schiffman, Testimony and the Penal Code (1983) 6
inspiration Levison, Filled with the Spirit (2009) 295
instruction Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
interpretive analytics Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
jerome Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
jew/jewish, literature/ authors Levison, Filled with the Spirit (2009) 295
jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
jewish-christian relations Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
jewish-christian tradition, custom Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 124
josephus Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
josephus essenes, and celibacy Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
josephus essenes, marriage and children Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
josephus essenes Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
julius cassianus Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
kashrut Schiffman, Testimony and the Penal Code (1983) 7
kuefler, m. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
lactantius" Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
law, biblical Schiffman, Testimony and the Penal Code (1983) 2
law, civil Schiffman, Testimony and the Penal Code (1983) 2, 7
law, derivation of Schiffman, Testimony and the Penal Code (1983) 2
law, god's" '151.0_295.0@law, lawful Levison, Filled with the Spirit (2009) 295
law, jewish Schiffman, Testimony and the Penal Code (1983) 7
law, lawsuits Levison, Filled with the Spirit (2009) 295
law, sectarian Schiffman, Testimony and the Penal Code (1983) 2, 6, 7
law, talmudic Schiffman, Testimony and the Penal Code (1983) 2
law, unlawful Levison, Filled with the Spirit (2009) 295
law in paul Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
literature Levison, Filled with the Spirit (2009) 295
manual of discipline, literary structure of, history of text Schiffman, Testimony and the Penal Code (1983) 6
manual of discipline Schiffman, Testimony and the Penal Code (1983) 6, 7
manuscript Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
marcion Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
marriage, continence within Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
marriage, goodness of Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
marriage, renunciation of Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
marriage Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222; Levison, Filled with the Spirit (2009) 295; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
marriage (see also divorce) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402, 403
matrimony, necessity for the masses Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
matrimony, new testament Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
meals, communal Schiffman, Testimony and the Penal Code (1983) 2
meals, dining facilities, status Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
mediterranean culture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
mental images Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
mental picture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
messiah Schiffman, Testimony and the Penal Code (1983) 7
messiahs, two Schiffman, Testimony and the Penal Code (1983) 6
messianic banquet, era Schiffman, Testimony and the Penal Code (1983) 6
messianic banquet Schiffman, Testimony and the Penal Code (1983) 6
messianism Schiffman, Testimony and the Penal Code (1983) 7
moralists Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
morality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
moses (mosaic) Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
moshav ha-rabbim Schiffman, Testimony and the Penal Code (1983) 6
nan, aesthetics Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
nan, argumentation Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319, 320
noah Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
noahide commandments Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
non-jew Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
origen Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
paraenesis Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591; Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 295
paul, and eschatology Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
paul, and moral progress Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
paul, attitudes to women Esler, The Early Christian World (2000) 187, 191
paul, missionary activity Esler, The Early Christian World (2000) 187, 188
paul, on freedom (ἐλευθερία) from the mosaic law Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
paul, on slavery Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
paul, st. Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
paul, the apostle/st. paul, interpretation of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
paul Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105; Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
paul (saul) Levison, Filled with the Spirit (2009) 295; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26, 402, 403
pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
pauline paraenesis Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 295
penal code of the manual of discipline Schiffman, Testimony and the Penal Code (1983) 2
perseverance Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 261
pharisaic-rabbinic (tradition) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26, 403
pharisees Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 69
philemon (letter) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
philippian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
physical Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
picturing Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319, 320
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 332
porneia (zenut, unchastity) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
prayer Martin and Whitlark, Inventing Hebrews: Design and Purpose in Ancient Rhetoric (2018) 261
pre-messianic age Schiffman, Testimony and the Penal Code (1983) 6, 7
preaching Alikin, The Earliest History of the Christian Gathering (2009) 64
presbyter, appointment of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
production Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 47
property, communal use of Schiffman, Testimony and the Penal Code (1983) 2
protestant Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402
punishment Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
purity and impurity, ritual purity Schiffman, Testimony and the Penal Code (1983) 2, 6
purity laws Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
purity requirement for Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
rhetography Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319, 320
rhetology Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319, 320
rhetorical dialect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
rhetorolect Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
roman assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
roman culture Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
rome, churches/christians in Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
sabbath Schiffman, Testimony and the Penal Code (1983) 2
sacrifice Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
saint Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
samos Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
sanctification Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
second coming Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
sect, admittance to Schiffman, Testimony and the Penal Code (1983) 2
sect, leaders of Schiffman, Testimony and the Penal Code (1983) 7
sect, non-members Schiffman, Testimony and the Penal Code (1983) 7
sect, organizational regulations Schiffman, Testimony and the Penal Code (1983) 2, 7
sect, self-definition of Schiffman, Testimony and the Penal Code (1983) 2
sectarian settlements, archaeology of Schiffman, Testimony and the Penal Code (1983) 6
sectarian settlements, texts, composition and redaction Schiffman, Testimony and the Penal Code (1983) 6
sectarian settlements Schiffman, Testimony and the Penal Code (1983) 7
seneca Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
senses, bodily Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
sensory-aesthetic te Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
serekh ha-'edah" "267.0_6.0@serekh ha-'edah" Schiffman, Testimony and the Penal Code (1983) 7
serekh ha-berakhot Schiffman, Testimony and the Penal Code (1983) 6
sex, sexual behavior Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
sex/sexuality Levison, Filled with the Spirit (2009) 295
sexual relations, (mis)behaviour Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402
sexual relations Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 402
sexual relations christians on pagan conceptions of Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
sexual relations proper place, time, and frequency Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
sin and atonement Schiffman, Testimony and the Penal Code (1983) 2
slave Weissenrieder, Borders: Terminologies, Ideologies, and Performances (2016) 370
slavery (δουλεία), paul on Brouwer and Vimercati, Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age (2020) 105
spirit, characterizations as, breath (life itself) Levison, Filled with the Spirit (2009) 295
spirit, characterizations as, holy Levison, Filled with the Spirit (2009) 295
spirit, modes of presence, indwelling Levison, Filled with the Spirit (2009) 295
spirit, modes of presence, receiving of Levison, Filled with the Spirit (2009) 295
symposium Alikin, The Earliest History of the Christian Gathering (2009) 64
synoptic, tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
teacher, appointment of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
teacher, in antioch Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
teacher of righteousness Schiffman, Testimony and the Penal Code (1983) 7
temple Levison, Filled with the Spirit (2009) 295
tertullian Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
testimony Schiffman, Testimony and the Penal Code (1983) 2
textures, inner Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
textures Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
theme Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
theology, sectarian Schiffman, Testimony and the Penal Code (1983) 6
theophilus Monnickendam, Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian (2020) 40
thessalonian assembly, correspondence Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
thessalonians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
thinking Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
thought, imitative model Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 295
timothy Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
titus (emperor) Gunderson, The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White (2022) 115
topics Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 320
tradition, jewish Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
triad, the Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 59
vice Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 133
virtue Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 133
vision of god, purification before' Blidstein, Purity Community and Ritual in Early Christian Literature (2017) 222
visual, te Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
visual Robbins, von Thaden and Bruehler,Foundations for Sociorhetorical Exploration : A Rhetoric of Religious Antiquity Reader (2006)" 319
will, of god Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 591
women, and christianity Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
women, position of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 403
women Lieu, Christian Identity in the Jewish and Graeco-Roman World (2004) 206
yoshua, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 26
zadokite fragments Schiffman, Testimony and the Penal Code (1983) 7