Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 7.7-7.11
Τοῖς δὲ γεγαμηκόσιν παραγγέλλω, οὐκ ἐγὼ ἀλλὰ ὁ κύριος, γυναῖκα ἀπὸ ἀνδρὸς μὴ χωρισθῆναι,— But to the married I command-- not I, but the Lord -- that the wife not leave her husband
ἐὰν δὲ καὶ χωρισθῇ, μενέτω ἄγαμος ἢ τῷ ἀνδρὶ καταλλαγήτω,—καὶ ἄνδρα γυναῖκα μὴ ἀφιέναι. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife.
θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν· ἀλλὰ ἕκαστος ἴδιον ἔχει χάρισμα ἐκ θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind.
Λέγω δὲ τοῖς ἀγάμοις καὶ ταῖς χήραις, καλὸν αὐτοῖς ἐὰν μείνωσιν ὡς κἀγώ· But I sayto the unmarried and to widows, it is good for them if they remain evenas I am.
εἰ δὲ οὐκ ἐγκρατεύονται, γαμησάτωσαν, κρεῖττον γάρ ἐστιν γαμεῖν ἢ πυροῦσθαι. But if they don't have self-control, let them marry. Forit's better to marry than to burn.

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

43 results
1. Septuagint, Tobit, 13.6 (th cent. BCE - 2nd cent. BCE) 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
2. Hebrew Bible, Deuteronomy, a b c d\n0 - None\n1 . . \n2 1 1 1 None\n3 2 2 2 None\n4 24.1 24.1 24 1 \n5 24.2 24.2 24 2 \n6 24.3 24.3 24 3 \n7 24.4 24.4 24 4 \n8 3 3 3 None\n9 5 5 5 None\n10 7.3 7.3 7 3 (9th cent. BCE - 3rd cent. BCE)
3. Hebrew Bible, Genesis, 1.17, 1.28, 2.18, 2.24 (9th cent. BCE - 3rd cent. BCE) 1.17. וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃ 1.28. וַיְבָרֶךְ אֹתָם אֱלֹהִים וַיֹּאמֶר לָהֶם אֱלֹהִים פְּרוּ וּרְבוּ וּמִלְאוּ אֶת־הָאָרֶץ וְכִבְשֻׁהָ וּרְדוּ בִּדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבְכָל־חַיָּה הָרֹמֶשֶׂת עַל־הָאָרֶץ׃ 2.18. וַיֹּאמֶר יְהוָה אֱלֹהִים לֹא־טוֹב הֱיוֹת הָאָדָם לְבַדּוֹ אֶעֱשֶׂהּ־לּוֹ עֵזֶר כְּנֶגְדּוֹ׃ 2.24. עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ 1.17. And God set them in the firmament of the heaven to give light upon the earth," 1.28. And God blessed them; and God said unto them: ‘Be fruitful, and multiply, and replenish the earth, and subdue it; and have dominion over the fish of the sea, and over the fowl of the air, and over every living thing that creepeth upon the earth.’" 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.’" 2.24. Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh."
4. Hebrew Bible, Leviticus, 13.46 (9th cent. BCE - 3rd cent. BCE) 13.46. כָּל־יְמֵי אֲשֶׁר הַנֶּגַע בּוֹ יִטְמָא טָמֵא הוּא בָּדָד יֵשֵׁב מִחוּץ לַמַּחֲנֶה מוֹשָׁבוֹ׃ 13.46. All the days wherein the plague is in him he shall be unclean; he is unclean; he shall dwell alone; without the camp shall his dwelling be."
5. Hebrew Bible, Psalms, 24.1 (9th cent. BCE - 3rd cent. BCE) 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein."
6. Hebrew Bible, Isaiah, 2.4, 54.1 (8th cent. BCE - 5th cent. BCE) 2.4. וְשָׁפַט בֵּין הַגּוֹיִם וְהוֹכִיחַ לְעַמִּים רַבִּים וְכִתְּתוּ חַרְבוֹתָם לְאִתִּים וַחֲנִיתוֹתֵיהֶם לְמַזְמֵרוֹת לֹא־יִשָּׂא גוֹי אֶל־גּוֹי חֶרֶב וְלֹא־יִלְמְדוּ עוֹד מִלְחָמָה׃ 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 2.4. And He shall judge between the nations, And shall decide for many peoples; And they shall beat their swords into plowshares, And their spears into pruninghooks; Nation shall not lift up sword against nation, Neither shall they learn war any more." 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD."
7. Hebrew Bible, Joshua, 24.14-24.15 (8th cent. BCE - 5th cent. BCE) 24.14. וְעַתָּה יְראוּ אֶת־יְהוָה וְעִבְדוּ אֹתוֹ בְּתָמִים וּבֶאֱמֶת וְהָסִירוּ אֶת־אֱלֹהִים אֲשֶׁר עָבְדוּ אֲבוֹתֵיכֶם בְּעֵבֶר הַנָּהָר וּבְמִצְרַיִם וְעִבְדוּ אֶת־יְהוָה׃ 24.15. וְאִם רַע בְּעֵינֵיכֶם לַעֲבֹד אֶת־יְהוָה בַּחֲרוּ לָכֶם הַיּוֹם אֶת־מִי תַעֲבֹדוּן אִם אֶת־אֱלֹהִים אֲשֶׁר־עָבְדוּ אֲבוֹתֵיכֶם אֲשֶׁר בעבר [מֵעֵבֶר] הַנָּהָר וְאִם אֶת־אֱלֹהֵי הָאֱמֹרִי אֲשֶׁר אַתֶּם יֹשְׁבִים בְּאַרְצָם וְאָנֹכִי וּבֵיתִי נַעֲבֹד אֶת־יְהוָה׃ 24.14. Now therefore fear the LORD, and serve Him in sincerity and in truth; and put away the gods which your fathers served beyond the River, and in Egypt; and serve ye the LORD." 24.15. And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were beyond the River, or the gods of the Amorites, in whose land ye dwell; but as for me and my house, we will serve the LORD.’"
8. Hebrew Bible, Judges, 14.15-14.19 (8th cent. BCE - 5th cent. BCE) 14.15. וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיֹּאמְרוּ לְאֵשֶׁת־שִׁמְשׁוֹן פַּתִּי אֶת־אִישֵׁךְ וְיַגֶּד־לָנוּ אֶת־הַחִידָה פֶּן־נִשְׂרֹף אוֹתָךְ וְאֶת־בֵּית אָבִיךְ בָּאֵשׁ הַלְיָרְשֵׁנוּ קְרָאתֶם לָנוּ הֲלֹא׃ 14.16. וַתֵּבְךְּ אֵשֶׁת שִׁמְשׁוֹן עָלָיו וַתֹּאמֶר רַק־שְׂנֵאתַנִי וְלֹא אֲהַבְתָּנִי הַחִידָה חַדְתָּ לִבְנֵי עַמִּי וְלִי לֹא הִגַּדְתָּה וַיֹּאמֶר לָהּ הִנֵּה לְאָבִי וּלְאִמִּי לֹא הִגַּדְתִּי וְלָךְ אַגִּיד׃ 14.17. וַתֵּבְךְּ עָלָיו שִׁבְעַת הַיָּמִים אֲשֶׁר־הָיָה לָהֶם הַמִּשְׁתֶּה וַיְהִי בַּיּוֹם הַשְּׁבִיעִי וַיַּגֶּד־לָהּ כִּי הֱצִיקַתְהוּ וַתַּגֵּד הַחִידָה לִבְנֵי עַמָּהּ׃ 14.18. וַיֹּאמְרוּ לוֹ אַנְשֵׁי הָעִיר בַּיּוֹם הַשְּׁבִיעִי בְּטֶרֶם יָבֹא הַחַרְסָה מַה־מָּתוֹק מִדְּבַשׁ וּמֶה עַז מֵאֲרִי וַיֹּאמֶר לָהֶם לוּלֵא חֲרַשְׁתֶּם בְּעֶגְלָתִי לֹא מְצָאתֶם חִידָתִי׃ 14.19. וַתִּצְלַח עָלָיו רוּחַ יְהוָה וַיֵּרֶד אַשְׁקְלוֹן וַיַּךְ מֵהֶם שְׁלֹשִׁים אִישׁ וַיִּקַּח אֶת־חֲלִיצוֹתָם וַיִּתֵּן הַחֲלִיפוֹת לְמַגִּידֵי הַחִידָה וַיִּחַר אַפּוֹ וַיַּעַל בֵּית אָבִיהוּ׃ 14.15. And it came to pass on the seventh day, that they said to Shimshon’s wife, Entice thy husband, that he may declare to us the riddle, lest we burn thee and thy father’s house with fire: have you called us to take possession of our goods?" 14.16. And Shimshon’s wife wept before him, and said, Thou dost but hate me, and lovest me not: thou hast propounded a riddle to the children of my people, and hast not told it me. And he said to her, Behold, I have not told it my father nor my mother and shall I tell it thee?" 14.17. And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she harassed him: and she told the riddle to the children of her people." 14.18. And the men of the city said to him on the seventh day before the sun went down, What is sweeter than honey? and what is stronger than a lion? And he said to them, If you had not ploughed with my heifer, you would not have found out my riddle." 14.19. And the spirit of the Lord came upon him, and he went down to Ashqelon, and slew thirty men of them, and took their clothing, and gave the changes of garments to them who had expounded the riddle. And his anger burned, and he went up to his father’s house."
9. Hebrew Bible, Ezra, 9.1-9.2 (5th cent. BCE - 4th cent. BCE) 9.1. וּכְכַלּוֹת אֵלֶּה נִגְּשׁוּ אֵלַי הַשָּׂרִים לֵאמֹר לֹא־נִבְדְּלוּ הָעָם יִשְׂרָאֵל וְהַכֹּהֲנִים וְהַלְוִיִּם מֵעַמֵּי הָאֲרָצוֹת כְּתוֹעֲבֹתֵיהֶם לַכְּנַעֲנִי הַחִתִּי הַפְּרִזִּי הַיְבוּסִי הָעַמֹּנִי הַמֹּאָבִי הַמִּצְרִי וְהָאֱמֹרִי׃ 9.1. וְעַתָּה מַה־נֹּאמַר אֱלֹהֵינוּ אַחֲרֵי־זֹאת כִּי עָזַבְנוּ מִצְוֺתֶיךָ׃ 9.2. כִּי־נָשְׂאוּ מִבְּנֹתֵיהֶם לָהֶם וְלִבְנֵיהֶם וְהִתְעָרְבוּ זֶרַע הַקֹּדֶשׁ בְּעַמֵּי הָאֲרָצוֹת וְיַד הַשָּׂרִים וְהַסְּגָנִים הָיְתָה בַּמַּעַל הַזֶּה רִאשׁוֹנָה׃ 9.1. Now when these things were done, the princes drew near unto me, saying: ‘The people of Israel, and the priests and the Levites, have not separated themselves from the peoples of the lands, doing according to their abominations, even of the Canaanites, the Hittites, the Perizzites, the Jebusites, the Ammonites, the Moabites, the Egyptians, and the Amorites." 9.2. For they have taken of their daughters for themselves and for their sons; so that the holy seed have mingled themselves with the peoples of the lands; yea, the hand of the princes and rulers hath been first in this faithlessness.’"
10. Septuagint, Tobit, 13.6 (4th cent. BCE - 2nd cent. BCE) 13.6. If you turn to him with all your heart and with all your soul,to do what is true before him,then he will turn to you and will not hide his face from you. But see what he will do with you;give thanks to him with your full voice. Praise the Lord of righteousness,and exalt the King of the ages. I give him thanks in the land of my captivity,and I show his power and majesty to a nation of sinners. Turn back, you sinners, and do right before him;who knows if he will accept you and have mercy on you?
11. Anon., 1 Enoch, 10.16 (3rd cent. BCE - 2nd cent. BCE) 10.16. they have wronged mankind. Destroy all wrong from the face of the earth and let every evil work come to an end: and let the plant of righteousness and truth appear: and it shall prove a blessing; the works of righteousness and truth' shall be planted in truth and joy for evermore.
12. Anon., Jubilees, 4.20-4.21 (2nd cent. BCE - 2nd cent. BCE) 4.20. and she bare him a son in the fifth week, in the fourth year of the jubilee, and he called his name Enoch. 4.21. And he was the first among men that are born on earth who learnt writing and knowledge and wisdom
13. Dead Sea Scrolls, Damascus Covenant, 4.19, 4.21 (2nd cent. BCE - 1st cent. CE)
14. Dead Sea Scrolls, (Cairo Damascus Covenant) Cd-A, 4.19, 4.21 (2nd cent. BCE - 1st cent. CE)
15. Septuagint, Wisdom of Solomon, 4.10 (2nd cent. BCE - 1st cent. BCE) 4.10. There was one who pleased God and was loved by him,and while living among sinners he was taken up.
16. Anon., Didache, 6.3 (1st cent. CE - 2nd cent. CE)
17. Clement of Rome, 2 Clement, 7.1, 14.1-14.3, 17.3, 19.1 (1st cent. CE - 1st cent. CE) 7.1. Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι. 14.1. Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης. ἐὰν δὲ μὴ ποιήσωμεν τὸ θέλημα Jer. 7, 11; Mt. 21, 13 κυρίου, ἐσόμεθα ἐκ τῆς γραφῆς τῆς λεγούσης: Ἐγενήθη ὁ οἶκός μου σπήλαιον λῃστῶν. ὥστε οὖν αἱρετισώμεθα ἀπὸ τῆς ἐκκλησίας τῆς ζωῆς εἶναι, ἵνα σωθῶμεν. 14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ. 14.3. ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε. 17.3. καὶ μὴ μόνον ἄρτι δοκῶμεν πιστεύειν καὶ προσέχειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, S adds "and have ceased from all." μνημονεύωμεν τῶν τοῦ κυρίου ἐνταλμάτων καὶ μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ πυκνότερον προσερχόμενοι πειρώμεθα προκόπτειν ἐν ταῖς ἐντολαῖς τοῦ κυρίον. ἵνα Rom. 12, 10; cf. Phil. 2, 3 πάντες τὸ αὐτὸ φρονοῦντες συνηγμένοι ὦμεν ἐπὶ Is. 66, 16 τὴν ζωήν: 19.1. Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, μετὰ τὸν θεὸν τῆς ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν εἰς τὸ προσέχειν τοῖς γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν. μισθὸν γὰρ αἰτῶ ὑμᾶς τὸ μετανοῆσαι ἐξ ὅλης καρδίας, σωτηρίαν ἑαυτοῖς καὶ ζωὴν διδόντας. τοῦτο γὰρ ποιήσαντες σκοπὸν πᾶσιν τοῖς νέοις θήσομεν, τοῖς βουλομένοις περὶ τὴν εὐσέβειαν καὶ τὴν χρηστότητα τοῦ θεοῦ φιλοπονεῖν.
18. Ignatius, To Polycarp, 6.1 (1st cent. CE - 2nd cent. CE) 6.1. Give ye heed to the bishop, that God also may give heed to you. I am devoted to those who are subject to the bishop, the presbyters, the deacons. May it be granted me to have my portion with them in the presence of God. Toil together one with another, struggle together, run together, suffer together, lie down together, rise up together, as God's stewards and assessors and ministers. 6.1. Let no man be deceived. Even the heavenly beings and the glory of the angels and the rulers visible and invisible, if they believe not in the blood of Christ [who is God], judgment awaiteth them also. He that receiveth let him receive. Let not office puff up any man; for faith and love are all in all, and nothing is preferred before them.
19. Josephus Flavius, Jewish Antiquities, 4.253, 5.294, 18.23, 20.139 (1st cent. CE - 1st cent. CE) 4.253. He that desires to be divorced from his wife for any cause whatsoever, (and many such causes happen among men,) let him in writing give assurance that he will never use her as his wife any more; for by this means she may be at liberty to marry another husband, although before this bill of divorce be given, she is not to be permitted so to do: but if she be misused by him also, or if, when he is dead, her first husband would marry her again, it shall not be lawful for her to return to him. 5.294. To which Samson made this rejoinder: “Nothing is more deceitful than a woman for such was the person that discovered my interpretation to you.” Accordingly he gave them the presents he had promised them, making such Askelonites as met him upon the road his prey, who were themselves Philistines also. But he divorced this his wife; and the girl despised his anger, and was married to his companion, who made the former match between them. 18.23. 6. But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty, and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relations and friends, nor can any such fear make them call any man lord. 18.23. Now the centurion who was set to keep Agrippa, when he saw with what haste Marsyas came, and what joy Agrippa had from what he said, he had a suspicion that his words implied some great innovation of affairs, and he asked them about what was said. 20.139. And when Agrippa had received these countries as the gift of Caesar, he gave his sister Drusilla in marriage to Azizus, king of Emesa, upon his consent to be circumcised; for Epiphanes, the son of king Antiochus, had refused to marry her, because, after he had promised her father formerly to come over to the Jewish religion, he would not now perform that promise.
20. Mishnah, Shabbat, 6.4 (1st cent. CE - 3rd cent. CE) 6.4. A man may not go out with a sword, bow, shield, club, or spear, and if he does go out, he incurs a sin-offering. Rabbi Eliezer says: they are ornaments for him. But the sages say, they are nothing but a disgrace, as it is said, “And they shall beat their swords into plowshares, and their spears into pruning hooks: nation shall not lift up sword against nation, neither shall they learn war any more” (Isaiah 2:4). A garter is clean, and they go out [wearing] it on Shabbat. Knee-bands are unclean, and they may not go out with them on Shabbat."
21. 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.
22. New Testament, 1 Thessalonians, 1.9, 5.27 (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 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers.
23. 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, 5.14, 6.20 (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. 5.14. I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. 6.20. Timothy, guard that which is committed to you, turning away from the empty chatter and oppositions of the knowledge which is falsely so called;
24. New Testament, 2 Corinthians, 1.1-2.13, 2.14-6.13, 5, 5.3, 5.9, 5.17, 6.14-7.1, 6.16, 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, 11.5, 11.24, 11.25, 12, 12.2, 12.3 (1st cent. CE - 1st cent. CE)
25. New Testament, Acts, 15.16, 15.20, 15.29, 21.20, 21.25 (1st cent. CE - 2nd cent. CE) 15.16. 'After these things I will return. I will again build the tent of David, which has fallen. I will again build its ruins. I will set it up 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality.
26. New Testament, Apocalypse, 2.14, 2.20, 2.24, 20.13-20.15 (1st cent. CE - 1st cent. CE) 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. 20.13. The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works. 20.14. Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 20.15. If anyone was not found written in the book of life, he was cast into the lake of fire.
27. New Testament, Colossians, 3.18-4.1, 4.16 (1st cent. CE - 1st cent. CE)
28. New Testament, Ephesians, 2.21-2.22, 5.15-5.16, 5.18-5.33 (1st cent. CE - 1st cent. CE) 2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit. 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.
29. New Testament, Galatians, 1.2, 1.17, 2.1-2.10, 3.28, 4.8, 5.14, 5.19, 6.2, 6.11 (1st cent. CE - 1st cent. CE) 1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.17. nor did I go up to Jerusalem to those whowere apostles before me, but I went away into Arabia. Then I returnedto Damascus. 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 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; 2.5. to whom we gave no place in the way ofsubjection, not for an hour, that the truth of the gospel mightcontinue with you. 2.6. But from those who were reputed to beimportant (whatever they were, it makes no difference to me; Goddoesn't show partiality to man) -- they, I say, who were respectedimparted nothing to me 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 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. 5.14. For the whole law is fulfilled in one word, in this:"You shall love your neighbor as yourself. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 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.
30. New Testament, Hebrews, 7.25 (1st cent. CE - 1st cent. CE) 7.25. Therefore he is also able to save to the uttermost those who draw near to God through him, seeing he ever lives to make intercession for them.
31. New Testament, Philippians, 4.2-4.3 (1st cent. CE - 1st cent. CE) 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.
32. New Testament, Romans, 1.7, 7.1-7.4, 7.7, 7.12, 8.34-8.35, 8.39, 11.13, 13.8-13.10, 15.25-15.27, 15.29, 16.1-16.16 (1st cent. CE - 1st cent. CE) 1.7. to all who are in Rome, beloved of God, called to be saints: Grace to you and peace from God our Father and the Lord Jesus Christ. 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. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 8.34. Who is he who condemns? It is Christ who died, yes rather, who was raised from the dead, who is at the right hand of God, who also makes intercession for us. 8.35. Who shall separate us from the love of Christ? Could oppression, or anguish, or persecution, or famine, or nakedness, or peril, or sword? 8.39. nor height, nor depth, nor any other created thing, will be able to separate us from the love of God, which is in Christ Jesus our Lord. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 13.8. Owe no one anything, except to love one another; for he who loves his neighbor has fulfilled the law. 13.9. For the commandments, "You shall not commit adultery," "You shall not murder," "You shall not steal," "You shall not give false testimony," "You shall not covet," and whatever other commandments there are, are all summed up in this saying, namely, "You shall love your neighbor as yourself. 13.10. Love doesn't harm a neighbor. Love therefore is the fulfillment of the law. 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. 15.29. I know that, when I come to you, I will come in the fullness of the blessing of the gospel of Christ. 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.
33. 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.
34. New Testament, John, 13.34, 15.12 (1st cent. CE - 1st cent. CE) 13.34. A new commandment I give to you, that you love one another, just like I have loved you; that you also love one another. 15.12. This is my commandment, that you love one another, even as I have loved you.
35. New Testament, Luke, 5.32, 10.25-10.28, 16.18, 22.19-22.20 (1st cent. CE - 1st cent. CE) 5.32. I have not come to call the righteous, but sinners to repentance. 10.25. Behold, a certain lawyer stood up and tested him, saying, "Teacher, what shall I do to inherit eternal life? 10.26. He said to him, "What is written in the law? How do you read it? 10.27. He answered, "You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and your neighbor as yourself. 10.28. He said to him, "You have answered correctly. Do this, and you will live. 16.18. Everyone who divorces his wife, and marries another, commits adultery. He who marries one who is divorced from a husband commits adultery. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
36. New Testament, Mark, 2.17, 2.23-2.28, 5.1-5.20, 7.2-7.3, 7.24-7.30, 10.1-10.12, 12.28-12.34, 14.22-14.24 (1st cent. CE - 1st cent. CE) 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 5.1. They came to the other side of the sea, into the country of the Gadarenes. 5.2. When he had come out of the boat, immediately there met him out of the tombs a man with an unclean spirit 5.3. who had his dwelling in the tombs. Nobody could bind him any more, not even with chains 5.4. because he had been often bound with fetters and chains, and the chains had been torn apart by him, and the fetters broken in pieces. Nobody had the strength to tame him. 5.5. Always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones. 5.6. When he saw Jesus from afar, he ran and bowed down to him 5.7. and crying out with a loud voice, he said, "What have I to do with you, Jesus, you Son of the Most High God? I adjure you by God, don't torment me. 5.8. For he said to him, "Come out of the man, you unclean spirit! 5.9. He asked him, "What is your name?"He said to him, "My name is Legion, for we are many. 5.10. He begged him much that he would not send them away out of the country. 5.11. Now there was on the mountainside a great herd of pigs feeding. 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 5.17. They began to beg him to depart from their region. 5.18. As he was entering into the boat, he who had been possessed by demons begged him that he might be with him. 5.19. He didn't allow him, but said to him, "Go to your house, to your friends, and tell them what great things the Lord has done for you, and how he had mercy on you. 5.20. He went his way, and began to proclaim in Decapolis how Jesus had done great things for him, and everyone marveled. 7.2. Now when they saw some of his disciples eating bread with defiled, that is, unwashed, hands, they found fault. 7.3. (For the Pharisees, and all the Jews, don't eat unless they wash their hands and forearms, holding to the tradition of the elders. 7.24. From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. 7.25. For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. 7.26. Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. 7.27. But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children's bread and throw it to the dogs. 7.28. But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children's crumbs. 7.29. He said to her, "For this saying, go your way. The demon has gone out of your daughter. 7.30. She went away to her house, and found the child lying on the bed, with the demon gone out. 10.1. He arose from there and came into the borders of Judea and beyond the Jordan. Multitudes came together to him again. As he usually did, he was again teaching them. 10.2. Pharisees came to him testing him, and asked him, "Is it lawful for a man to divorce his wife? 10.3. He answered, "What did Moses command you? 10.4. They said, "Moses allowed a certificate of divorce to be written, and to divorce her. 10.5. But Jesus said to them, "For your hardness of heart, he wrote you this commandment. 10.6. But from the beginning of the creation, 'God made them male and female. 10.7. For this cause a man will leave his father and mother, and will join to his wife 10.8. and the two will become one flesh,' so that they are no longer two, but one flesh. 10.9. What therefore God has joined together, let no man separate. 10.10. In the house, his disciples asked him again about the same matter. 10.11. He said to them, "Whoever divorces his wife, and marries another, commits adultery against her. 10.12. If a woman herself divorces her husband, and marries another, she commits adultery. 12.28. One of the scribes came, and heard them questioning together. Knowing that he had answered them well, asked him, "Which commandment is the greatest of all? 12.29. Jesus answered, "The greatest is, 'Hear, Israel, the Lord our God, the Lord is one: 12.30. you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.' This is the first commandment. 12.31. The second is like this, 'You shall love your neighbor as yourself.' There is no other commandment greater than these. 12.32. The scribe said to him, "Truly, teacher, you have said well that he is one, and there is none other but he 12.33. and to love him with all the heart, and with all the understanding, with all the soul, and with all the strength, and to love his neighbor as himself, is more important than all whole burnt offerings and sacrifices. 12.34. When Jesus saw that he answered wisely, he said to him, "You are not far from the Kingdom of God."No one dared ask him any question after that. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many.
37. New Testament, Matthew, 5.31-5.32, 6.9-6.13, 7.27, 8.12, 15.21, 19.1-19.9, 22.13-22.14, 25.30, 26.26-26.28, 27.43, 28.19 (1st cent. CE - 1st cent. CE) 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 7.27. The rain came down, the floods came, and the winds blew, and beat on that house; and it fell -- and great was its fall. 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 15.21. Jesus went out from there, and withdrew into the region of Tyre and Sidon. 19.1. It happened when Jesus had finished these words, he departed from Galilee, and came into the borders of Judea beyond the Jordan. 19.2. Great multitudes followed him, and he healed them there. 19.3. Pharisees came to him, testing him, and saying, "Is it lawful for a man to divorce his wife for any reason? 19.4. He answered, "Haven't you read that he who made them from the beginning made them male and female 19.5. and said, 'For this cause a man shall leave his father and mother, and shall join to his wife; and the two shall become one flesh?' 19.6. So that they are no more two, but one flesh. What therefore God has joined together, don't let man tear apart. 19.7. They asked him, "Why then did Moses command us to give her a bill of divorce, and divorce her? 19.8. He said to them, "Moses, because of the hardness of your hearts, allowed you to divorce your wives, but from the beginning it has not been so. 19.9. I tell you that whoever divorces his wife, except for sexual immorality, and marries another, commits adultery; and he who marries her when she is divorced commits adultery. 22.13. Then the king said to the servants, 'Bind him hand and foot, take him away, and throw him into the outer darkness; there is where the weeping and grinding of teeth will be.' 22.14. For many are called, but few chosen. 25.30. Throw out the unprofitable servant into the outer darkness, where there will be weeping and gnashing of teeth.' 26.26. As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body. 26.27. He took the cup, gave thanks, and gave to them, saying, "All of you drink it 26.28. for this is my blood of the new covet, which is poured out for many for the remission of sins. 27.43. He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.' 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit
38. Clement of Alexandria, Miscellanies, 3.4, 3.74, 3.82 (2nd cent. CE - 3rd cent. CE)
39. Tertullian, On Monogamy, 3 (2nd cent. CE - 3rd cent. CE)
40. Theophilus, To Autolycus, 2.28 (2nd cent. CE - 3rd cent. CE) 2.28. And Adam having been cast out of Paradise, in this condition knew Eve his wife, whom God had formed into a wife for him out of his rib. And this He did, not as if He were unable to make his wife separately, but God foreknew that man would call upon a number of gods. And having this prescience, and knowing that through the serpent error would introduce a number of gods which had no existence - for there being but one God, even then error was striving to disseminate a multitude of gods, saying, You shall be as gods;- lest, then, it should be supposed that one God made the man and another the woman, therefore He made them both; and God made the woman together with the man, not only that thus the mystery of God's sole government might be exhibited, but also that their mutual affection might be greater. Therefore said Adam to Eve, This is now bone of my bones, and flesh of my flesh. And besides, he prophesied, saying, For this cause shall a man leave his father and his mother, and shall cleave unto his wife; and they two shall be one flesh; which also itself has its fulfilment in ourselves. For who that marries lawfully does not despise mother and father, and his whole family connection, and all his household, cleaving to and becoming one with his own wife, fondly preferring her? So that often, for the sake of their wives, some submit even to death. This Eve, on account of her having been in the beginning deceived by the serpent, and become the author of sin, the wicked demon, who also is called Satan, who then spoke to her through the serpent, and who works even to this day in those men that are possessed by him, invokes as Eve. And he is called demon and dragon, on account of his [ἀποδεδρακέναι] revolting from God. For at first he was an angel. And concerning his history there is a great deal to be said; wherefore I at present omit the relation of it, for I have also given an account of him in another place.
41. Babylonian Talmud, Gittin, None (3rd cent. CE - 6th cent. CE) 90a. והלכתא מותרת לשניהם:, big strongמתני׳ /strong /big בית שמאי אומרים לא יגרש אדם את אשתו אלא אם כן מצא בה דבר ערוה שנאמר (דברים כד, א) כי מצא בה ערות דבר,ובית הלל אומרים אפילו הקדיחה תבשילו שנאמר כי מצא בה ערות דבר,ר' עקיבא אומר אפי' מצא אחרת נאה הימנה שנאמר (דברים כד, א) והיה אם לא תמצא חן בעיניו:, big strongגמ׳ /strong /big תניא אמרו בית הלל לבית שמאי והלא כבר נאמר דבר אמרו להם ב"ש והלא כבר נאמר ערות,אמרו להם ב"ה אם נאמר ערות ולא נאמר דבר הייתי אומר משום ערוה תצא משום דבר לא תצא לכך נאמר דבר ואילו נאמר דבר ולא נאמר ערות הייתי אומר משום דבר תנשא לאחר ומשום ערוה לא תנשא לאחר לכך נאמר ערות,וב"ש האי דבר מאי עבדי ליה נאמר כאן דבר ונאמר להלן דבר (דברים יט, טו) על פי שני עדים או על פי שלשה עדים יקום דבר מה להלן בשני עדים אף כאן בשני עדים,וב"ה מי כתיב ערוה בדבר וב"ש מי כתיב או ערוה או דבר,וב"ה להכי כתיב ערות דבר דמשמע הכי ומשמע הכי:,ר"ע אומר אפי' מצא אחרת: במאי קא מיפלגי בדר"ל דאמר ריש לקיש כי משמש בד' לשונות אי דלמא אלא דהא,ב"ש סברי [והיה אם לא תמצא חן בעיניו] כי מצא בה ערות דבר דהא מצא בה ערות דבר ור"ע סבר כי מצא בה ערות דבר אי נמי מצא בה ערות דבר,אמר ליה רב פפא לרבא לא מצא בה לא ערוה ולא דבר מהו,א"ל מדגלי רחמנא גבי אונס (דברים כב, יט) לא יוכל לשלחה כל ימיו כל ימיו בעמוד והחזיר קאי התם הוא דגלי רחמנא אבל הכא מאי דעבד עבד,א"ל רב משרשיא לרבא אם לבו לגרשה והיא יושבת תחתיו ומשמשתו מהו קרי עליה (משלי ג, כט) אל תחרש על רעך רעה והוא יושב לבטח אתך,תניא היה רבי מאיר אומר כשם שהדעות במאכל כך דעות בנשים יש לך אדם שזבוב נופל לתוך כוסו וזורקו ואינו שותהו וזו היא מדת פפוס בן יהודה שהיה נועל בפני אשתו ויוצא,ויש לך אדם שזבוב נופל לתוך כוסו וזורקו ושותהו וזו היא מדת כל אדם שמדברת עם אחיה וקרוביה ומניחה,ויש לך אדם שזבוב נופל לתוך תמחוי מוצצו ואוכלו זו היא מדת אדם רע שרואה את אשתו יוצאה וראשה פרוע וטווה בשוק 90a. bAnd the ihalakha /iis that bshe is permitted to both of them. /b, strongMISHNA: /strong bBeit Shammai say: A man may not divorce his wife unless he findsout babout herhaving engaged in ba matter of forbidden sexual intercourse [ idevar erva /i],i.e., she committed adultery or is suspected of doing so, bas it is stated: “Because he has found some unseemly matter [ iervat davar /i] in her,and he writes her a scroll of severance” (Deuteronomy 24:1)., bAnd Beit Hillel say:He may divorce her bevendue to a minor issue, e.g., because bshe burnedor over-salted bhis dish, as it is stated: “Because he has found some unseemly matter in her,”meaning that he found any type of shortcoming in her., bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is bbetter looking than herand wishes to marry her, bas it is statedin that verse: b“And it comes to pass, if she finds no favor in his eyes”(Deuteronomy 24:1)., strongGEMARA: /strong It bis taughtin a ibaraitathat bBeit Hillel said to Beit Shammai: But isn’tthe word b“matter” already statedin the verse, indicating that any disadvantageous matter is a legitimate reason for divorce? bBeit Shammai said to them: But isn’tthe word b“unseemly [ iervat /i]” already stated? /b, bBeit Hillel said to them: Ifthe word b“unseemly” had been stated andthe word b“matter” had not been stated, I would have saidthat a wife bshould leaveher husband bdue to forbidden sexual intercourse,but bshe should nothave to bleavehim bdue toany other bmatter. Therefore,the word b“matter” is stated. And ifthe word b“matter” had been stated andthe word b“unseemly” had not been stated, I would have saidthat if he divorced her merely bdue toa disadvantageous bmatter she may marry anotherman, as the Torah continues: “And she departs out of his house, and goes and becomes another man’s wife” (Deuteronomy 24:2). bButif she was divorced bdue toher engaging in bforbidden sexual intercourse, she may not marry anotherman, as she is prohibited from remarrying. bTherefore,the word b“unseemly” is stated,indicating that even a wife who is divorced due to adultery is permitted to remarry.,The Gemara asks: bAnd what do Beit Shammai do with thisword b“matter”?How do they interpret it? It seems superfluous, as in their opinion the verse refers specifically to a wife who engaged in forbidden sexual intercourse. The Gemara answers: The word b“matter” is stated here,with regard to divorce, bandthe word b“matter” is stated there,with regard to testimony: b“At the mouth of two witnesses, or at the mouth of three witnesses, a matter shall be established”(Deuteronomy 19:15). bJust as there,it is stated that a matter is established only bthrough two witnesses, so too here,a matter of forbidden sexual intercourse justifies divorce only if it is established bthrough two witnesses. /b, bAnd Beit Hillelwould respond to this analogy in the following manner: bIs it written:Because he has found something bunseemly in a matter [ ierva bedavar /i],indicating that it was established through the testimony of two witnesses that she engaged in adultery? bAnd Beit Shammaiwould respond to Beit Hillel’s interpretation as follows: bIs it written:Because he has found beithersomething bunseemly oranother bmatter i[o erva o davar /i],in accordance with Beit Hillel’s understanding?, bAnd Beit Hillelwould respond that bfor thisreason the expression b“some unseemly matter [ iervat davar /i]” is written, as it indicates thatinterpretation, i.e., that a husband is not obligated to divorce his wife unless there are two witnesses to her having engaged in forbidden sexual intercourse, band italso bindicates thisinterpretation, i.e., that he may divorce her due to any deficiency, be it adultery or any other shortcoming.,§ It is stated in the mishna that bRabbi Akiva says:He may divorce her bevenif bhe found another womanwho is better looking than her. bWith regard to what do they disagree?They disagree bwith regard tothe application of bReish Lakish’sstatement, bas Reish Lakish saidthat the term iki /iactually bhasat least bfourdistinct bmeanings: If, perhaps, rather,and bbecause. /b, bBeit Shammai holdthat the verse b“And it comes to pass, if she finds no favor in his eyes, because [ iki /i] he has found some unseemly matter in her”means that she did not find favor in his eyes bdue tothe fact that bhe has found some unseemly matter in her. And Rabbi Akiva holdsthat the phrase b“because [ iki /i] he has found some unseemly matter in her”means: bOr if he has found some unseemly matter in her. /b,§ bRav Pappa said to Rava:According to Beit Hillel, if the husband bfound about her neither forbidden sexual intercourse norany other bmatter,but divorced her anyway, bwhat isthe ihalakha /i? Is the divorce valid?,Rava bsaid to himthat the answer can be derived bfrom what the Merciful One revealsin the Torah bwith regard to a rapist: “He may not send her away all his days”(Deuteronomy 22:29), indicating that even if he divorces the woman whom he raped and was subsequently commanded to marry, ball his days he standscommanded bto arise and remarryher as his wife. Evidently, bspecifically therethe husband is obligated to remarry his divorcée, bas the Merciful One revealsas much. bBut here, what he did, he did. /b, bRav Mesharshiyya said to Rava: If he intends to divorce her and she is living with him and serving him, what isthe ihalakha /i? Rava breadthe following verse baboutsuch a person: b“Devise not evil against your neighbor, seeing he dwells securely by you”(Proverbs 3:29).,§ It bis taughtin a ibaraita( iTosefta /i, iSota5:9) that bRabbi Meir would say: Just as there aredifferent battitudes with regard to food, so too, there aredifferent battitudes with regard to women.With regard to food, byou have a person who,when ba fly falls into his cup, he throws outthe wine with the fly band does not drink it. And this iscomparable to bthe demeanor of Pappos ben Yehudawith regard to his wife, bas he would lockthe door bbefore his wife and leaveso that she would not see any other man., bAnd you have a person who,when ba fly falls into his cup, he throws outthe fly band drinksthe wine. bAnd this iscomparable to bthe demeanor of anycommon bman, whosewife bspeaks with her siblings and relatives, and he lets herdo so., bAnd you have a man who,when ba fly falls intohis bserving bowl, he sucksthe fly band eatsthe food. bThis is the demeanor of a bad man, who sees his wife going outinto the street bwith her head uncovered, and spinning in the marketplaceimmodestly
42. Augustine, Confessions, 6.15.25 (4th cent. CE - 5th cent. CE)
43. Orphic Hymns., Fragments, 576, 1

Subjects of this text:

subject	book bibliographic info
adultery	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95, 386, 387
akiva,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
alexander the great	Levine Allison and Crossan (2006), The Historical Jesus in Context, 316
angels	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
apocalyptic(ism) (see also dualism)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 390, 447
apostle	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 593
apostles,authority of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
apostles decree	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
apostleship	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
apostolic fathers,generally	Esler (2000), The Early Christian World, 512
apostolic tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95, 389, 390, 403
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 389
asceticism,christian encouragement	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
asceticism,christian rejection	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
asceticism,female	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
asceticism	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
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. 27, 92, 386, 402, 403
authors relationship with audience,theological questions	deSilva (2022), Ephesians, 289
babatha	Levine Allison and Crossan (2006), The Historical Jesus in Context, 316
baptism,infant	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
beliar	Levison (2009), Filled with the Spirit, 302
ben garon	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
bible	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
blasphemy,heresy as	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
blessing	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
body	Levison (2009), Filled with the Spirit, 295
call,calling	Levison (2009), Filled with the Spirit, 302
canon law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
cassian,julius	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
catechesis	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
catechumenate,enrolment for baptism	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
catechumenate,exorcism	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
catechumenate,fasting	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
catechumenate,scrutinies	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
celibacy	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
celsus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
church	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 95, 401, 402, 593
clement,second,date and place of composition	Esler (2000), The Early Christian World, 512
clement,second,sections	Esler (2000), The Early Christian World, 512
clement,second	Esler (2000), The Early Christian World, 512
clement of alexandria,reduction of diverse heresies to common errors	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
clement of alexandria	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
community	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
congregations,as liturgical participants	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
continence	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
culture,cultural affiliations in galilee	Esler (2000), The Early Christian World, 187
david	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95, 97, 389
delphi	Levison (2009), Filled with the Spirit, 295, 302
democritus	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
diaspora	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
disputes,schools (of shammai and hillel)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
divorce,law/halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 76, 92, 95, 97
divorce	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
divorce bill	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97, 389
dreams	Levison (2009), Filled with the Spirit, 295, 302
editing (process)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
egyptian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
eleusis	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
encratites	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
enoch xviii,xix	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
epictetus	Levine Allison and Crossan (2006), The Historical Jesus in Context, 33
essenes (see also qumran)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97, 403
eucharist	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
exception clause	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
flesh	Levison (2009), Filled with the Spirit, 295
food (dietary) laws,kashrut	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
fourth philosophy (josephus)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
fragrances	Levison (2023), The Greek Life of Adam and Eve. 1042
from cave	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
gamaliel (gamliel) the elder,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
garden of eden	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 285, 387, 390, 593
god,gospel of	Levison (2009), Filled with the Spirit, 302
god,praise/thanks of	Levison (2009), Filled with the Spirit, 295
god,temple of	Levison (2009), Filled with the Spirit, 295, 302
gospel of the circumcision	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
graeco-roman (law/custom)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
greek-jewish (graeco-jewish),literature and culture	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
grounds for divorce	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 389
halakha,formulated in greek	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
halakha,in the new testament	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 92
head,christ as	deSilva (2022), Ephesians, 289
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97, 386, 403
herod the great	Levine Allison and Crossan (2006), The Historical Jesus in Context, 316
hillel,school of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 389, 593
hillel the elder	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 92, 285, 389
hippo	Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
historical jesus	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
historical tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95, 387, 390, 401, 402, 403
historical ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 401
history of halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 97
household relations,wives and husbands	deSilva (2022), Ephesians, 289
idol/idolatry	Levison (2009), Filled with the Spirit, 302
idolatry	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
idols,food offered to	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 593
index of subjects,shammaite)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 389
initiators	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
inspiration	Levison (2009), Filled with the Spirit, 295, 302
irenaeus	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
jerome	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
jerusalem church	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
jerusalemite	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
jesus	Levison (2023), The Greek Life of Adam and Eve. 1042
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 387, 389, 390, 401, 403, 447
jesus christ,in paul	Levison (2009), Filled with the Spirit, 302
jesus christ	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
jew/jewish,literature/ authors' "151.0_295.0@law,god's"	Levison (2009), Filled with the Spirit, 295
jew/jewish,literature/ authors	Levison (2009), Filled with the Spirit, 302
jewish-christian group,commmunity	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
jewish-christian tradition,custom	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 285, 447
josephus	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
judaea (roman province; see also yehud)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
lactantius"	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
last supper	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54; Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
law,god's" '151.0_295.0@law,lawful	Levison (2009), Filled with the Spirit, 302
law,lawsuits	Levison (2009), Filled with the Spirit, 295
law,the,and gospel	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
law,the,in clement	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
law,unlawful	Levison (2009), Filled with the Spirit, 295
law in paul	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 386, 387, 389, 390, 403
leaders,religious or cultic	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
letters	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
libertinism/license	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
literature	Levison (2009), Filled with the Spirit, 295, 302
liturgical,literature	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
liturgical,readings	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
liturgical,traditions	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
liturgy,jewish	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
liturgy	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
lord,referring to christ	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
lords prayer	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
lords supper	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
love	deSilva (2022), Ephesians, 289
luke	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 95
marital relations	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 92
mark	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
market	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
marriage,heretical contempt for	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
marriage,in new testament	Esler (2000), The Early Christian World, 412
marriage	Allison (2018), 4 Baruch, 379; Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356; Levison (2009), Filled with the Spirit, 295, 302; Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75; Pignot (2020), The Catechumenate in Late Antique Africa (4th–6th Centuries): Augustine of Hippo, His Contemporaries and Early Reception, 195
marriage (see also divorce)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 76, 92, 95, 386, 387, 389, 390, 402, 403, 593
marriage law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387, 390
matrimony,necessity for the masses	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
matrimony,new testament	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
matthaean church,community	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
matthew,distinctives of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101
matthew,length of	Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 101
meir,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
messiah	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
metaphor(ical)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 386, 387, 390
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
moses	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97, 389
mystery	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
nineteenth century (scholarship)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 401
obedience and disobedience	Allison (2018), 4 Baruch, 379
oil,mercy,of	Levison (2023), The Greek Life of Adam and Eve. 1042
oral tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 401
orality	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
origen	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
oxen,adam,of	Levison (2023), The Greek Life of Adam and Eve. 1042
palestinian	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
parousia	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
patriarchy,patriarchal	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
paul,attitudes to women	Esler (2000), The Early Christian World, 187
paul,last supper in	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
paul,letters of	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
paul,missionary activity	Esler (2000), The Early Christian World, 187, 188
paul	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
paul ( jurist)	Levine Allison and Crossan (2006), The Historical Jesus in Context, 316
paul (saul)	Levison (2009), Filled with the Spirit, 295, 302; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 92, 95, 97, 386, 387, 389, 390, 401, 402, 403, 447, 593
paul pharisee	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 389, 390
pauline	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
pentateuch (see also tora)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
peter (cephas,simon –)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
pharisaic-rabbinic (tradition)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 403
philo	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 76
philo of alexandria'	Levine Allison and Crossan (2006), The Historical Jesus in Context, 33
plato / (neo-)platonism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
porneia (zenut,unchastity)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 389, 593
power,power of god,powers	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
prayers,adam,of	Levison (2023), The Greek Life of Adam and Eve. 1042
prayers,eve,of	Levison (2023), The Greek Life of Adam and Eve. 1042
protestant	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
purity (see also food laws)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
purity laws	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
qumran community	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27, 53, 447
qumran documents	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76, 95, 97, 389, 390
qumran halakha	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97
reading,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
reading,public	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
reception	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 226
redaction/writing of mishna	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
resurrection	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 390
revelation,the apocalypse of jesus christ	Rowland (2009), The Mystery of God: Early Jewish Mysticism and the New Testament, 60
rites	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
ritualism	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
roman,law	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97
rome,churches/christians in	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 387, 390, 403
sabbath	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
samaria/samaritans	Allison (2018), 4 Baruch, 379
seeds,food (sustece),for	Levison (2023), The Greek Life of Adam and Eve. 1042
sermon,on the mount	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
sermon on the mount	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97
setting,liturgical	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
sex/sexuality	Levison (2009), Filled with the Spirit, 295
sexual relations,(mis)behaviour	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 402
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
shammai,school	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 389, 593
shammai (see also subject index)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 92, 389
sherira (ben hanina gaon),rav	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 92
short recension of 4 baruch	Allison (2018), 4 Baruch, 379
son	Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 226
spirit,characterizations as,breath (life itself)	Levison (2009), Filled with the Spirit, 295, 302
spirit,characterizations as,holy	Levison (2009), Filled with the Spirit, 295
spirit,effects of,unity	Levison (2009), Filled with the Spirit, 302
spirit,modes of presence,indwelling	Levison (2009), Filled with the Spirit, 295, 302
spirit,modes of presence,receiving of	Levison (2009), Filled with the Spirit, 295, 302
synoptic,gospels	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 401
synoptic,tradition	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 97, 386, 403
system,halakhic ~	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
tatian	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
temple	Levison (2009), Filled with the Spirit, 295, 302
tertullian	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 447
textual criticism	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
theophilus	Monnickendam (2020), Jewish Law and Early Christian Identity: Betrothal, Marriage, and Infidelity in the Writings of Ephrem the Syrian, 40
tora (see also pentateuch)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76, 447
traditions,oral	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
twentienth century (scholarship)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 401
virginity	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
war,on sabbath	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
war	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53
wife	Pevarello (2013), The Sentences of Sextus and the Origins of Christian Ascetiscism. 75
wisdom (books,tradition)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 76
women,position of	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 53, 92, 95, 97, 386, 387, 403, 447
words of institution	Visnjic (2021), The Invention of Duty: Stoicism as Deontology, 437
worship,early christian	Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 54
yehuda (yuda),r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 389
yohanan ben zakkai,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 285
yoshua,r.	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 27
zeus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 346
ξένος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
ψευδώνυμος	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356
ὑποκριτής	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 356