Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 7.32-7.33
θέλω δὲ ὑμᾶς ἀμερίμνους εἶναι. ὁ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, πῶς ἀρέσῃ τῷ κυρίῳ· But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord;
ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί, καὶ μεμέρισται. καὶ ἡ γυνὴ ἡ ἄγαμος καὶ ἡ παρθένος μεριμνᾷ τὰ τοῦ κυρίου but he who is married isconcerned about the things of the world, how he may please his wife.

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

22 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. Diodorus Siculus, Historical Library, 17.115.6 (1st cent. BCE - 1st cent. BCE) 17.115.6.  In keeping with this magnificence and the other special marks of honour at the funeral, Alexander ended by decreeing that all should sacrifice to Hephaestion as god coadjutor. As a matter of fact, it happened just at this time that Philip, one of the Friends, came bearing a response from Ammon that Hephaestion should be worshipped as a god. Alexander was delighted that the god had ratified his own opinion, was himself the first to perform the sacrifice, and entertained everybody handsomely. The sacrifice consisted of ten thousand victims of all sorts.
3. Philo of Alexandria, On The Life of Abraham, 257 (1st cent. BCE - missingth cent. CE) 257. And the advice was this; not to afflict himself beyond all measure, as if he were stricken down with a novel and unprecedented calamity; nor, on the other hand, to give way to indifference, as if nothing had happened calculated to give him sorrow. But rather to choose the middle way in preference to either extreme; and to endeavour to grieve in a moderate degree; not being indigt at nature for having reclaimed what belonged to her as her due; and bearing what had befallen him with a mild and gentle spirit.
4. Philo of Alexandria, Questions On Genesis, 4.73 (1st cent. BCE - missingth cent. CE)
5. Epictetus, Discourses, 1.9.5 (1st cent. CE - 2nd cent. CE)
6. 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.
7. 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:
8. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 1.10. Now Ibeg you, brothers, through the name of our Lord, Jesus Christ, that youall speak the same thing and that there be no divisions among you, butthat you be perfected together in the same mind and in the samejudgment.
9. New Testament, 1 Thessalonians, 1.9, 4.5, 4.13-4.18 (1st cent. CE - 1st cent. CE) 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 4.5. not in the passion of lust, even as the Gentiles who don't know God; 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. 4.15. For this we tell you by the word of the Lord, that we who are alive, who are left to the coming of the Lord, will in no way precede those who have fallen asleep. 4.16. For the Lord himself will descend from heaven with a shout, with the voice of the archangel, and with God's trumpet. The dead in Christ will rise first 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. 4.18. Therefore comfort one another with these words.
10. 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 (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.
11. New Testament, 2 Corinthians, 1.1-2.13, 2.14-6.13, 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)
12. New Testament, Colossians, 3.5, 3.18-4.1 (1st cent. CE - 1st cent. CE)
13. New Testament, Ephesians, 4.24, 5.15-5.16, 5.18-5.33 (1st cent. CE - 1st cent. CE) 4.24. and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth. 5.15. Therefore watch carefully how you walk, not as unwise, but as wise; 5.16. redeeming the time, because the days are evil. 5.18. Don't be drunken with wine, in which is dissipation, but be filled with the Spirit 5.19. speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord; 5.20. giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father; 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.
14. New Testament, Galatians, 2.9-2.10, 3.28, 4.8, 4.19, 5.24, 6.2 (1st cent. CE - 1st cent. CE) 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. 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. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 4.19. My little children, of whom I am again in travail untilChrist is formed in you-- 5.24. Those who belong to Christhave crucified the flesh with its passions and lusts. 6.2. Bear one another'sburdens, and so fulfill the law of Christ.
15. New Testament, Philippians, 3.20-3.21, 4.2-4.3 (1st cent. CE - 1st cent. CE) 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.
16. New Testament, Romans, 1.17, 1.24, 1.26-1.27, 2.10, 6.12-6.13, 7.1-7.2, 7.5, 7.18, 10.12, 13.13-13.14, 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. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.26. For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. 1.27. Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 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. 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. 7.5. 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. 7.18. 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. 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. 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.
17. 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.
18. New Testament, Luke, 10.38-10.42, 17.1 (1st cent. CE - 1st cent. CE) 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her. 17.1. He said to the disciples, "It is impossible that no occasions of stumbling should come, but woe to him through whom they come!
19. 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.
20. Clement of Alexandria, Miscellanies, 3.6.47, 3.11.76, 3.14.95 (2nd cent. CE - 3rd cent. CE)
21. Papyri, Papyri Graecae Magicae, 1.126-1.128, 12.14 (3rd cent. CE - 4th cent. CE)
22. Stobaeus, Eclogues, 2.7.5

Subjects of this text:

subject	book bibliographic info
advantage (sumpheron,utilitas)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
alexander the great	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
almsgiving	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
antinomian	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
apatheia\u2003	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
apostolic tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
apuleius	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
aristotle	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
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
asceticism	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
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
authors relationship with audience,theological questions	deSilva (2022), Ephesians, 289
body,as temple	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
body	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
canon law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
catechesis	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 206
celibacy,and essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
celibacy,and notion of manliness	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
celibacy	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 206, 207; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72, 178; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
clement of alexandria	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
cognitive theory	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
collegia	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
communities	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 207
competition	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
contemplation	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
continence	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
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
daemons	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
desires	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
emotions [ passions	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
enkrateia	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
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, 134
festival	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
good (agathos)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 179
greek (language),philosophy/philosophers	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
gregory of nyssa	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
harmony	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
head,christ as	deSilva (2022), Ephesians, 289
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
hephaestion	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
hera	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
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
household relations,wives and husbands	deSilva (2022), Ephesians, 289
iamblichus	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
isis	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
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, 134
josephus	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
josephus essenes,and celibacy	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
josephus essenes,marriage and children	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
josephus essenes	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
kuefler,m.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
love	deSilva (2022), Ephesians, 289
luke-acts,gendered agenda of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 207
luke-acts,martha in	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 205, 206, 207
magna mater	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
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	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72, 178; 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
martha anxious,worried,troubled	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 206
martha as role model	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 207
martha contrasted with mary,diakonia of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 205
martha contrasted with mary	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 206
martha lazarus),lukan portrait of	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 205, 206, 207
matter (material substance/existence)	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
metaphor(ical)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
metriopatheia\u2003	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
middle platonism	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
moderation	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
neither/nothing (oudeteros/ouden)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 134
neoplatonism	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
old testament	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
oral tradition	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 207; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
passions (pathē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 179
passions [ emotions	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
paul,attitudes to women	Esler (2000), The Early Christian World, 187
paul,missionary activity	Esler (2000), The Early Christian World, 187, 188
paul,st.	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
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 (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402, 403, 444
paul and martha traditions	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 205, 206, 207
pauline	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
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
pharisees	Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 69
philo	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
physical	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
plato	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 332
plutarch	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
porphyry	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
poverty	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
priest	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
protestant	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
purity	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
pythagoreans	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
renunciation	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 178
restraint	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 72
rhetoric,rhetorical	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 444
ritual	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
rome,churches/christians in	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
school	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
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, 134
stoicism	Linjamaa (2019), The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics, 76
synoptic,tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
temple	Bricault and Bonnet (2013), Panthée: Religious Transformations in the Graeco-Roman Empire, 268
widows	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 207
women,ministry of'	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 207
women,position of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
women of corinth	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 204, 205, 206, 207