Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 7.21
δοῦλος ἐκλήθης; μή σοι μελέτω· ἀλλʼ εἰ καὶ δύνασαι ἐλεύθερος γενέσθαι, μᾶλλον χρῆσαι. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it.

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

24 results
1. Hebrew Bible, Genesis, 1.27, 2.18-2.22, 5.1 (9th cent. BCE - 3rd cent. BCE) 1.27. וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.19. וַיִּצֶר יְהוָה אֱלֹהִים מִן־הָאֲדָמָה כָּל־חַיַּת הַשָּׂדֶה וְאֵת כָּל־עוֹף הַשָּׁמַיִם וַיָּבֵא אֶל־הָאָדָם לִרְאוֹת מַה־יִּקְרָא־לוֹ וְכֹל אֲשֶׁר יִקְרָא־לוֹ הָאָדָם נֶפֶשׁ חַיָּה הוּא שְׁמוֹ׃ 2.21. וַיַּפֵּל יְהוָה אֱלֹהִים תַּרְדֵּמָה עַל־הָאָדָם וַיִּישָׁן וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה׃ 2.22. וַיִּבֶן יְהוָה אֱלֹהִים אֶת־הַצֵּלָע אֲשֶׁר־לָקַח מִן־הָאָדָם לְאִשָּׁה וַיְבִאֶהָ אֶל־הָאָדָם׃ 5.1. זֶה סֵפֶר תּוֹלְדֹת אָדָם בְּיוֹם בְּרֹא אֱלֹהִים אָדָם בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ׃ 5.1. וַיְחִי אֱנוֹשׁ אַחֲרֵי הוֹלִידוֹ אֶת־קֵינָן חֲמֵשׁ עֶשְׂרֵה שָׁנָה וּשְׁמֹנֶה מֵאוֹת שָׁנָה וַיּוֹלֶד בָּנִים וּבָנוֹת׃ 1.27. And God created man in His own image, in the image of God created He him; male and female created He them." 2.18. And the LORD God said: ‘It is not good that the man should be alone; I will make him a help meet for him.’" 2.19. And out of the ground the LORD God formed every beast of the field, and every fowl of the air; and brought them unto the man to see what he would call them; and whatsoever the man would call every living creature, that was to be the name thereof." 2.20. And the man gave names to all cattle, and to the fowl of the air, and to every beast of the field; but for Adam there was not found a help meet for him." 2.21. And the LORD God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the place with flesh instead thereof." 2.22. And the rib, which the LORD God had taken from the man, made He a woman, and brought her unto the man." 5.1. This is the book of the generations of Adam. In the day that God created man, in the likeness of God made He him;"
2. Hebrew Bible, Isaiah, 27.9 (8th cent. BCE - 5th cent. BCE) 27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 27.9. Therefore by this shall the iniquity of Jacob be expiated, And this is all the fruit of taking away his sin: When he maketh all the stones of the altar as chalkstones that are beaten in pieces, So that the Asherim and the sun-images shall rise no more."
3. Cicero, De Finibus, 3.75, 4.74 (2nd cent. BCE - 1st cent. BCE) 3.75.  "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. 4.74.  "The same verbal legerdemain supplies you with your kingdoms and empires and riches, riches so vast that you declare that everything the world contains is the property of the Wise Man. He alone, you say, is handsome, he alone a free man and a citizen: while the foolish are the opposite of all these, and according to you insane into the bargain. The Stoics call these paradoxa, as we might say 'startling truths.' But what is there so startling about them viewed at close quarters? I will consult you as to the meaning you attach to each term; there shall be no dispute. You Stoics say that all transgressions are equal. I won't jest with you now, as I did on the same subjects when you were prosecuting and I defending Lucius Murena. On that occasion I was addressing a jury, not an audience of scholars, and I even had to play to the gallery a little; but now I must reason more closely.
4. Cicero, On The Ends of Good And Evil, 3.75, 4.74 (2nd cent. BCE - 1st cent. BCE) 3.75. quam gravis vero, quam magnifica, quam constans conficitur persona sapientis! qui, cum ratio docuerit, quod honestum esset, id esse solum bonum, semper sit necesse est beatus vereque omnia ista nomina possideat, quae irrideri ab inperitis solent. rectius enim appellabitur rex quam Tarquinius, qui nec se nec suos regere potuit, rectius magister populi—is enim est dictator dictator est BE —quam Sulla, qui trium pestiferorum vitiorum, luxuriae, avaritiae, crudelitatis, magister fuit, rectius dives quam Crassus, qui nisi eguisset, numquam Euphraten nulla belli causa transire voluisset. recte eius omnia dicentur, qui scit uti solus omnibus, recte etiam pulcher appellabitur— animi enim liniamenta sunt pulchriora quam corporis quam corporis NV quam corporibus ABE corporibus ( om. quam) R —, recte solus liber nec dominationi cuiusquam parens nec oboediens cupiditati, recte invictus, cuius etiamsi corpus constringatur, animo tamen vincula inici nulla possint, nec expectet ullum tempus aetatis, uti tum uti tum Se. ut tum (ut in ras., sequente ras. 2 vel 3 litt. ) N virtutum ABE ututū R ubi tum V denique iudicetur beatusne fuerit, cum extremum vitae diem morte confecerit, quod ille unus e septem sapientibus non sapienter Croesum monuit; 4.74. Nam ex eisdem verborum praestrigiis praestrigiis BEN praestigiis et regna nata vobis sunt et imperia et divitiae, et tantae quidem, ut omnia, quae ubique sint, sapientis esse dicatis. solum praeterea formosum, solum liberum, solum civem, stultos omnia contraria, add. hoc loco Mdv., post contraria Morel. quos etiam insanos esse vultis. haec para/doca illi, nos admirabilia dicamus. quid autem habent admirationis, cum prope accesseris? conferam tecum, quam cuique verbo rem subicias; nulla erit controversia. Omnia peccata paria dicitis. non ego tecum iam ita iocabor, Jocabor N locabor RB locabar E letabor V ut isdem his de his de edd. is de ER ijs de V de B om. N rebus, cum L. Murenam te accusante defenderem. apud imperitos tum illa dicta sunt, aliquid etiam coronae datum; nunc agendum est subtilius. Peccata paria. 3.75.  "Then, how dignified, how lofty, how consistent is the character of the Wise Man as they depict it! Since reason has proved that moral worth is the sole good, it follows that he must always be happy, and that all those titles which the ignorant are so fond of deriding do in very truth belong to him. For he will have a better claim to the title of King than Tarquin, who could not rule either himself or his subjects; a better right to the name of 'Master of the People' (for that is what a dictator is) than Sulla, who was a master of three pestilential vices, licentiousness, avarice and cruelty; a better right to be called rich than Crassus, who had he lacked nothing could never have been induced to cross the Euphrates with no pretext for war. Rightly will he be said to own all things, who alone knows how to use all things; rightly also will he be styled beautiful, for the features of the soul are fairer than those of the body; rightly the one and only free man, as subject to no man's authority, and slave of no appetite; rightly unconquerable, for though his body be thrown into fetters, no bondage can enchain his soul. 4.74.  "The same verbal legerdemain supplies you with your kingdoms and empires and riches, riches so vast that you declare that everything the world contains is the property of the Wise Man. He alone, you say, is handsome, he alone a free man and a citizen: while the foolish are the opposite of all these, and according to you insane into the bargain. The Stoics call these paradoxa, as we might say 'startling truths.' But what is there so startling about them viewed at close quarters? I will consult you as to the meaning you attach to each term; there shall be no dispute. You Stoics say that all transgressions are equal. I won't jest with you now, as I did on the same subjects when you were prosecuting and I defending Lucius Murena. On that occasion I was addressing a jury, not an audience of scholars, and I even had to play to the gallery a little; but now I must reason more closely.
5. Epictetus, Discourses, 4.1 (1st cent. CE - 2nd cent. CE)
6. New Testament, 1 Peter, 2.4-2.9 (1st cent. CE - 1st cent. CE) 2.4. coming to him, a living stone, rejected indeed by men, but chosen by God, precious. 2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ. 2.6. Because it is contained in Scripture, "Behold, I lay in Zion a chief cornerstone, elect, precious: He who believes in him will not be put to shame. 2.7. For you therefore who believe is the honor, but for such as are disobedient, "The stone which the builders rejected, Has become the chief cornerstone 2.8. and, "A stone of stumbling, and a rock of offense."For they stumble at the word, being disobedient, whereunto also they were appointed. 2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light:
7. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes
8. New Testament, 1 Thessalonians, 1.4, 1.9, 2.12, 3.2-3.3, 4.7, 4.13-4.14, 5.24 (1st cent. CE - 1st cent. CE) 1.4. We know, brothers loved by God, that you are chosen 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 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 3.2. and sent Timothy, our brother and God's servant in the gospel of Christ, to establish you, and to comfort you concerning your faith; 3.3. that no one be moved by these afflictions. For you know that we are appointed to this task. 4.7. For God called us not for uncleanness, but in sanctification. 4.13. But we don't want you to be ignorant, brothers, concerning those who have fallen asleep, so that you don't grieve like the rest, who have no hope. 4.14. For if we believe that Jesus died and rose again, even so those who have fallen asleep in Jesus will God bring with him. 5.24. Faithful is he who calls you, who will also do it.
9. New Testament, 1 Timothy, 2.11-2.14, 3.1-3.2, 3.4-3.5, 3.9, 3.11-3.12, 4.1-4.4, 5.1-5.6, 6.1-6.2 (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. 2.13. For Adam was first formed, then Eve. 2.14. Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; 3.1. This is a faithful saying: if a man seeks the office of an overseer, he desires a good work. 3.2. The overseer therefore must be without reproach, the husband of one wife, temperate, sensible, modest, hospitable, good at teaching; 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.9. holding the mystery of the faith in a pure conscience. 3.11. Their wives in the same way must be reverent, not slanderers, temperate, faithful in all things. 3.12. Let deacons be husbands of one wife, ruling their children and their own houses well. 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. 5.1. Don't rebuke an older man, but exhort him as a father; the younger men as brothers; 5.2. the elder women as mothers; the younger as sisters, in all purity. 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. 6.1. Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. 6.2. Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things.
10. New Testament, 2 Corinthians, 1.1-2.13, 2.14-6.13, 3.17, 6.4, 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, 10.1-13.13, 11.2, 11.3, 11.5, 11.24, 11.25 (1st cent. CE - 1st cent. CE)
11. New Testament, 2 Thessalonians, 1.11, 2.14 (1st cent. CE - 1st cent. CE) 1.11. To this end we also pray always for you, that our God may count you worthy of your calling, and fulfill every desire of goodness and work of faith, with power; 2.14. to which he called you through our gospel, for the obtaining of the glory of our Lord Jesus Christ.
12. New Testament, James, 2.1 (1st cent. CE - 1st cent. CE) 2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality.
13. New Testament, Philemon, 16, 15 (1st cent. CE - 1st cent. CE)
14. New Testament, Colossians, 3.10, 3.11, 3.15, 3.18, 3.18-4.1, 3.22, 3.25 (1st cent. CE - 1st cent. CE) 3.10. and have put on the new man, that is being renewed in knowledge after the image of his Creator
15. New Testament, Ephesians, 4.4, 4.24, 5.21-5.33, 6.1, 6.5-6.6, 6.9 (1st cent. CE - 1st cent. CE) 4.4. There is one body, and one Spirit, even as you also were called in one hope of your calling; 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.21. subjecting yourselves one to another in the fear of Christ. 5.22. Wives, be subject to your own husbands, as to the Lord. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.28. Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.30. because we are members of his body, of his flesh and bones. 5.31. For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh. 5.32. This mystery is great, but I speak concerning Christ and of the assembly. 5.33. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. 6.1. Children, obey your parents in the Lord, for this is right. 6.5. Servants, be obedient to those who according to the flesh are your masters, with fear and trembling, in singleness of your heart, as to Christ; 6.6. not in the way of service only when eyes are on you, as men-pleasers; but as servants of Christ, doing the will of God from the heart; 6.9. You masters, do the same things to them, and give up threatening, knowing that he who is both their Master and yours is in heaven, and there is no partiality with him.
16. New Testament, Galatians, 1.6-1.16, 2.4, 2.9-2.10, 2.14, 3.13, 3.26-3.29, 4.8-4.9, 4.19, 4.21-4.31, 5.1-5.6, 5.8, 5.13, 5.19, 5.22, 6.2, 6.11-6.16 (1st cent. CE - 1st cent. CE) 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.9. As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. 1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 2.4. Thiswas because of the false brothers secretly brought in, who stole in tospy out our liberty which we have in Christ Jesus, that they mightbring us into bondage; 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 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? 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 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. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.2. Behold, I, Paul, tell you that if you receive circumcision, Christ willprofit you nothing. 5.3. Yes, I testify again to every man whoreceives circumcision, that he is a debtor to do the whole law. 5.4. You are alienated from Christ, you who desire to be justified by thelaw. You have fallen away from grace. 5.5. For we, through the Spirit,by faith wait for the hope of righteousness. 5.6. For in Christ Jesusneither circumcision amounts to anything, nor uncircumcision, but faithworking through love. 5.8. This persuasion is notfrom him who calls you. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 5.22. But the fruit of the Spirit is love, joy, peace, patience,kindness, goodness, faithfulness 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.11. See with what large letters I write to you with my own hand. 6.12. As many as desire to look good in the flesh, they compel you tobe circumcised; only that they may not be persecuted for the cross ofChrist. 6.13. For even they who receive circumcision don't keep thelaw themselves, but they desire to have you circumcised, that they mayboast in your flesh. 6.14. But far be it from me to boast, except inthe cross of our Lord Jesus Christ, through which the world has beencrucified to me, and I to the world. 6.15. For in Christ Jesus neitheris circumcision anything, nor uncircumcision, but a new creation. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
17. New Testament, Philippians, 1.6, 1.28-1.29, 2.13, 3.12-3.14, 3.20-3.21, 4.2-4.3 (1st cent. CE - 1st cent. CE) 1.6. being confident of this very thing, that he who began a good work in you will complete it until the day of Jesus Christ. 1.28. and in nothing frightened by the adversaries, which is for them a proof of destruction, but to you of salvation, and that from God. 1.29. Because it has been granted to you on behalf of Christ, not only to believe in him, but also to suffer on his behalf 2.13. For it is God who works in you both to will and to work, for his good pleasure. 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. 3.20. 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.
18. New Testament, Romans, 1.17, 2.10-2.11, 3.1, 3.9-3.10, 6.6-6.20, 6.22-6.23, 7.1-7.6, 7.18, 7.25, 8.11-8.13, 8.24-8.25, 8.30, 9.2, 9.11, 9.16, 9.19, 9.24-9.26, 10.12, 10.19, 11.1-11.8, 11.11, 11.14, 11.17-11.18, 11.25-11.28, 14.1, 14.7-14.8, 14.18, 15.25-15.27, 16.1-16.16 (1st cent. CE - 1st cent. CE) 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.11. For there is no partiality with God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 6.6. knowing this, that our old man was crucified with him, that the body of sin might be done away with, so that we would no longer be in bondage to sin. 6.7. For he who has died has been freed from sin. 6.8. But if we died with Christ, we believe that we will also live with him; 6.9. knowing that Christ, being raised from the dead, dies no more. Death no more has dominion over him! 6.10. For the death that he died, he died to sin one time; but the life that he lives, he lives to God. 6.11. Thus also consider yourselves also to be dead to sin, but alive to God in Christ Jesus our Lord. 6.12. Therefore don't let sin reign in your mortal body, that you should obey it in its lusts. 6.13. Neither present your members to sin as instruments of unrighteousness, but present yourselves to God, as alive from the dead, and your members as instruments of righteousness to God. 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 6.23. For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord. 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. 7.3. So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man. 7.4. Therefore, my brothers, you also were made dead to the law through the body of Christ, that you would be joined to another, to him who was raised from the dead, that we might bring forth fruit to God. 7.5. For when we were in the flesh, the sinful passions which were through the law, worked in our members to bring forth fruit to death. 7.6. But now we have been discharged from the law, having died to that in which we were held; so that we serve in newness of the spirit, and not in oldness of the letter. 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. 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 8.24. For we were saved in hope, but hope that is seen is not hope. For who hopes for that which he sees? 8.25. But if we hope for that which we don't see, we wait for it with patience. 8.30. Whom he predestined, those he also called. Whom he called, those he also justified. Whom he justified, those he also glorified. 9.2. that I have great sorrow and unceasing pain in my heart. 9.11. For being not yet born, neither having done anything good or bad, that the purpose of God according to election might stand, not of works, but of him who calls 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 9.19. You will say then to me, "Why does he still find fault? For who withstands his will? 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 9.25. As he says also in Hosea, "I will call them 'my people,' which were not my people; And her 'beloved,' who was not beloved. 9.26. It will be that in the place where it was said to them, 'You are not my people,' There they will be called 'sons of the living God.' 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.4. But how does God answer him? "I have reserved for myself seven thousand men, who have not bowed the knee to Baal. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.6. And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work. 11.7. What then? That which Israel seeks for, that he didn't obtain, but the elect obtained it, and the rest were hardened. 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 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. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 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.
19. New Testament, Titus, 2.1-2.10 (1st cent. CE - 1st cent. CE) 2.1. But say the things which fit sound doctrine 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 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. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things.
20. 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.
21. Seneca The Younger, De Vita Beata (Dialogorum Liber Vii), 15.7 (1st cent. CE - 1st cent. CE)
22. Clement of Alexandria, Miscellanies, 3.6.47, 3.11.76, 3.14.95 (2nd cent. CE - 3rd cent. CE)
23. Diogenes Laertius, Lives of The Philosophers, 7.121-7.122, 7.125 (3rd cent. CE - 3rd cent. CE) 7.121. But Heraclides of Tarsus, who was the disciple of Antipater of Tarsus, and Athenodorus both assert that sins are not equal.Again, the Stoics say that the wise man will take part in politics, if nothing hinders him – so, for instance, Chrysippus in the first book of his work On Various Types of Life – since thus he will restrain vice and promote virtue. Also (they maintain) he will marry, as Zeno says in his Republic, and beget children. Moreover, they say that the wise man will never form mere opinions, that is to say, he will never give assent to anything that is false; that he will also play the Cynic, Cynicism being a short cut to virtue, as Apollodorus calls it in his Ethics; that he will even turn cannibal under stress of circumstances. They declare that he alone is free and bad men are slaves, freedom being power of independent action, whereas slavery is privation of the same; 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.
24. Stobaeus, Eclogues, None

Subjects of this text:

subject	book bibliographic info
abraham,gods promise to	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
acts of justin and his companions,recensions	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
acts of justin and his companions	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
adiaphora/indistinguishable/neutral,translation of	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 19
advantage (sumpheron,utilitas)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
agamben,giorgio	Nasrallah (2019), Archaeology and the Letters of Paul, 46
anthropology	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
antinomian	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
apostles [ disciples	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
apostolic tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
arius didymus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
ascetic,radical ascetics	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
authority	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 180; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 180
authority of ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 403
baptism	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445; deSilva (2022), Ephesians, 308
body,as temple	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
body	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
by,kinship with	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
by,trial before	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
canon (scriptural),canonical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
canon law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
care,of god or christ for creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
celibacy	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
charges against,at corinth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 78
christ,,and authority	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
church	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 446
cicero,servitude,slavery	Nasrallah (2019), Archaeology and the Letters of Paul, 158
cicero	Nasrallah (2019), Archaeology and the Letters of Paul, 158
circumcision	deSilva (2022), Ephesians, 308
confession,language of	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
continence	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
conzelmann,hans	Nasrallah (2019), Archaeology and the Letters of Paul, 65
corinth,freedpersons	Nasrallah (2019), Archaeology and the Letters of Paul, 63, 64, 75, 158
corinth,grief	Nasrallah (2019), Archaeology and the Letters of Paul, 158
covenant and creation,relation to pistis	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
create,creation,creator	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
culture,cultural affiliations in galilee	Esler (2000), The Early Christian World, 187
cynics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
desires	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
dubois,page	Nasrallah (2019), Archaeology and the Letters of Paul, 158
ecclesia	Nasrallah (2019), Archaeology and the Letters of Paul, 74, 75
education	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
ekklêsia	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
enkrateia	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
ephesos,paul and	Nasrallah (2019), Archaeology and the Letters of Paul, 47
ephesos	Nasrallah (2019), Archaeology and the Letters of Paul, 75
eschatology,in acts of justin and his companions	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
eschatology	Nasrallah (2019), Archaeology and the Letters of Paul, 65
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
euelpistus	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
exegesis,of paul	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
exegetical debates/conversations	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
exousia	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63, 133, 134
faithfulness,of god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49, 74
fitzmyer,joseph	Nasrallah (2019), Archaeology and the Letters of Paul, 47
free/freedom (ἐλεύθερος/ἐλευθερία,liber/libertas),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63, 133, 134
freedpersons,in corinth	Nasrallah (2019), Archaeology and the Letters of Paul, 63, 64, 75, 158
freedpersons	Nasrallah (2019), Archaeology and the Letters of Paul, 63, 64
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
gift of the spirit	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
good (agathos)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
gospel of the circumcision	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
grace	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
greek-jewish (graeco-jewish), philosophy	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 446
greek (language),philosophy/philosophers	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
grief,corinth	Nasrallah (2019), Archaeology and the Letters of Paul, 158
grief,of slaves	Nasrallah (2019), Archaeology and the Letters of Paul, 158
harrill,j. albert	Nasrallah (2019), Archaeology and the Letters of Paul, 64
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
heterodox christians ixf	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
historical tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 403
hope	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49, 74
household relations,slaves and slaveowners	deSilva (2022), Ephesians, 308
human trafficking,modern	Nasrallah (2019), Archaeology and the Letters of Paul, 47
imitation,of christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
in,contents	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
jewish practices/torah observance,circumcision	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 19, 134
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 19
john chrysostom,slavery	Nasrallah (2019), Archaeology and the Letters of Paul, 46, 47
judaize,judaizing (ioudaïzein)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445
julius caesar	Nasrallah (2019), Archaeology and the Letters of Paul, 158
kalymna	Nasrallah (2019), Archaeology and the Letters of Paul, 75
knowledge,divine	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
law of nature/natural law,stoic politics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
love	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
marriage,continence within	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
marriage,goodness of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
marriage,in new testament	Esler (2000), The Early Christian World, 412
marriage	Nasrallah (2019), Archaeology and the Letters of Paul, 63, 64; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
marriage (see also divorce)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 403, 444
martyrdom of polycarp,and acts of justin and his companions	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
meals,dining facilities,status	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 78
metaphor(ical)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
moses (mosaic)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
neither/nothing (oudeteros/ouden)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
new creation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
obedience	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
old testament	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
onesimus	Nasrallah (2019), Archaeology and the Letters of Paul, 46, 74, 75
oral tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
origen	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
patterson,orlando	Nasrallah (2019), Archaeology and the Letters of Paul, 74
paul,apostle,ephesos	Nasrallah (2019), Archaeology and the Letters of Paul, 47
paul,apostle,onesimus and	Nasrallah (2019), Archaeology and the Letters of Paul, 46
paul,apostle,slavery	Nasrallah (2019), Archaeology and the Letters of Paul, 63, 64, 65, 74
paul,apostle	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
paul,as source on slavery	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 93
paul,attitudes to women	Esler (2000), The Early Christian World, 187
paul,jewishness of	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 124
paul,missionary activity	Esler (2000), The Early Christian World, 187, 188
paul,on freedom (ἐλευθερία) from the mosaic law	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,on slavery	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,the apostle/st. paul,apostle divine apostle)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
paul,the apostle/st. paul,interpretation of paul	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
paul	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 403, 444, 445, 446
paul and stoicism,relationship of	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 19
pauline letters/epistles	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
pharisaic-rabbinic (tradition)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
philemon,letter to	Nasrallah (2019), Archaeology and the Letters of Paul, 46, 47, 74, 75
philemon	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 78; Nasrallah (2019), Archaeology and the Letters of Paul, 74, 75
physical	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
plato	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
pneumatic humans/powers	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
promises of god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49, 74
protestant	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
psychic humans/powers	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
reconciliation	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
relation to trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
reliability	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
reliance,on god	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
resurrection	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
rhetoric,rhetorical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
risk,relation to divine-human trust	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
roads,slavery	Nasrallah (2019), Archaeology and the Letters of Paul, 47
rome,churches/christians in	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
savior [ jesus,christ,and son	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
school	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
seneca	Nasrallah (2019), Archaeology and the Letters of Paul, 158
seneca generally	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
service to god or christ	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 74
sexual relations,(mis)behaviour	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 444
sexual relations	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
sexuality,new testament perspectives	Esler (2000), The Early Christian World, 412
slavery	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63, 134; deSilva (2022), Ephesians, 308
slavery (δουλεία),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
slaves,slavery,as things	Nasrallah (2019), Archaeology and the Letters of Paul, 74, 75
slaves,slavery,grief	Nasrallah (2019), Archaeology and the Letters of Paul, 158
slaves,slavery,manumission	Nasrallah (2019), Archaeology and the Letters of Paul, 64
slaves,slavery,subversion of	Nasrallah (2019), Archaeology and the Letters of Paul, 46
slaves,slavery	Nasrallah (2019), Archaeology and the Letters of Paul, 46, 47, 65
socrates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
stoic(ism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 445, 446
stoicism,stoic philosophy	Nasrallah (2019), Archaeology and the Letters of Paul, 65
synoptic,tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
teacher	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 208
telos of law,christ as	Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
terminology'	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 78
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63
vice	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 133
virtue	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 133
weems,renita	Nasrallah (2019), Archaeology and the Letters of Paul, 74
women,position of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403, 446
zeno	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 63