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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 8.9


βλέπετε δὲ μή πως ἡ ἐξουσία ὑμῶν αὕτη πρόσκομμα γένηται τοῖς ἀσθενέσιν.But be careful that by no means does this liberty ofyours become a stumbling block to the weak.


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

37 results
1. Hebrew Bible, Deuteronomy, 12.8 (9th cent. BCE - 3rd cent. BCE)

12.8. לֹא תַעֲשׂוּן כְּכֹל אֲשֶׁר אֲנַחְנוּ עֹשִׂים פֹּה הַיּוֹם אִישׁ כָּל־הַיָּשָׁר בְּעֵינָיו׃ 12.8. Ye shall not do after all that we do here this day, every man whatsoever is right in his own eyes;"
2. Hebrew Bible, Exodus, 34.12 (9th cent. BCE - 3rd cent. BCE)

34.12. הִשָּׁמֶר לְךָ פֶּן־תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ אֲשֶׁר אַתָּה בָּא עָלֶיהָ פֶּן־יִהְיֶה לְמוֹקֵשׁ בְּקִרְבֶּךָ׃ 34.12. Take heed to thyself, lest thou make a covet with the inhabitants of the land whither thou goest, lest they be for a snare in the midst of thee."
3. Hebrew Bible, Leviticus, 19.14 (9th cent. BCE - 3rd cent. BCE)

19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.14. Thou shalt not curse the deaf, nor put a stumbling-block before the blind, but thou shalt fear thy God: I am the LORD."
4. Hebrew Bible, Psalms, 23.1, 24.1 (9th cent. BCE - 3rd cent. BCE)

23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ 23.1. A Psalm of David. The LORD is my shepherd; I shall not want." 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein."
5. Hebrew Bible, Isaiah, 27.9 (8th cent. BCE - 5th cent. BCE)

27.9. לָכֵן בְּזֹאת יְכֻפַּר עֲוֺן־יַעֲקֹב וְזֶה כָּל־פְּרִי הָסִר חַטָּאתוֹ בְּשׂוּמוֹ כָּל־אַבְנֵי מִזְבֵּחַ כְּאַבְנֵי־גִר מְנֻפָּצוֹת לֹא־יָקֻמוּ אֲשֵׁרִים וְחַמָּנִים׃ 27.9. Therefore by this shall the iniquity of Jacob be expiated, And this is all the fruit of taking away his sin: When he maketh all the stones of the altar as chalkstones that are beaten in pieces, So that the Asherim and the sun-images shall rise no more."
6. Anon., Jubilees, 15.26 (2nd cent. BCE - 2nd cent. BCE)

15.26. This law is for all the generations for ever
7. Cicero, Topica, 2.8 (2nd cent. BCE - 1st cent. BCE)

8. Septuagint, Wisdom of Solomon, 14.11 (2nd cent. BCE - 1st cent. BCE)

14.11. Therefore there will be a visitation also upon the heathen idols,because, though part of what God created, they became an abomination,and became traps for the souls of men and a snare to the feet of the foolish.
9. Philo of Alexandria, On The Migration of Abraham, 154-157, 151 (1st cent. BCE - missingth cent. CE)

151. for this is that disposition which attaches itself to the soul in such a manner as to be difficult to shake off, hindering it from proceeding swiftly on its progress towards virtue. This, too, when we leave Egypt, that is to say, the whole of the district connected with the body, being anxious to unlearn our subjection to the passions, in accordance with the language and precepts of the prophet Moses, follows us close, checking and impeding our zeal in the departure, and out of envy causing delay to the rapidity of setting forth;
10. Philo of Alexandria, On The Special Laws, 4.126-4.131 (1st cent. BCE - missingth cent. CE)

4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV.
11. Anon., Epistle of Barnabas, 7, 10 (1st cent. CE - 2nd cent. CE)

12. Anon., Didache, 6.3, 13.2 (1st cent. CE - 2nd cent. CE)

13. Epictetus, Discourses, 3.22.39, 3.22.43, 3.22.48 (1st cent. CE - 2nd cent. CE)

14. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you.
15. New Testament, 1 Thessalonians, 1.1, 4.3-4.8 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 4.3. For this is the will of God: your sanctification, that you abstain from sexual immorality 4.4. that each one of you know how to possess himself of his own vessel in sanctification and honor 4.5. not in the passion of lust, even as the Gentiles who don't know God; 4.6. that no one should take advantage of and wrong a brother or sister in this matter; because the Lord is an avenger in all these things, as also we forewarned you and testified. 4.7. For God called us not for uncleanness, but in sanctification. 4.8. Therefore he who rejects doesn't reject man, but God, who has also given his Holy Spirit to you.
16. New Testament, 1 Timothy, 4.4-4.5, 5.18 (1st cent. CE - 1st cent. CE)

4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages.
17. New Testament, 2 Corinthians, 1.2, 1.12, 2.15, 3.1-3.3, 4.3, 4.9, 4.12, 5.21, 13.2-13.5 (1st cent. CE - 1st cent. CE)

18. New Testament, 2 Timothy, 2.5 (1st cent. CE - 1st cent. CE)

2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules.
19. New Testament, Acts, 10.9-10.16, 10.28, 15.20, 15.25, 15.28-15.29, 21.25 (1st cent. CE - 2nd cent. CE)

10.9. Now on the next day as they were on their journey, and got close to the city, Peter went up on the housetop to pray at about noon. 10.10. He became hungry and desired to eat, but while they were preparing, he fell into a trance. 10.11. He saw heaven opened and a certain container descending to him, like a great sheet let down by four corners on the earth 10.12. in which were all kinds of four-footed animals of the earth, wild animals, reptiles, and birds of the sky. 10.13. A voice came to him, "Rise, Peter, kill and eat! 10.14. But Peter said, "Not so, Lord; for I have never eaten anything that is common or unclean. 10.15. A voice came to him again the second time, "What God has cleansed, you must not make unholy. 10.16. This was done three times, and immediately the vessel was received up into heaven. 10.28. He said to them, "You yourselves know how it is an unlawful thing for a man who is a Jew to join himself or come to one of another nation, but God has shown me that I shouldn't call any man unholy or unclean. 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. 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 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. 21.25. 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.
20. New Testament, Apocalypse, 2.2, 2.14, 2.20, 2.24, 16.1-16.17, 19.2 (1st cent. CE - 1st cent. CE)

2.2. I know your works, and your toil and perseverance, and that you can't tolerate evil men, and have tested those who call themselves apostles, and they are not, and found them false. 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. 16.1. I heard a loud voice out of the temple, saying to the seven angels, "Go and pour out the seven bowls of the wrath of God on the earth! 16.2. The first went, and poured out his bowl into the earth, and it became a harmful and evil sore on the men who had the mark of the beast, and who worshiped his image. 16.3. The second angel poured out his bowl into the sea, and it became blood as of a dead man. Every living thing in the sea died. 16.4. The third poured out his bowl into the rivers and springs of water, and it became blood. 16.5. I heard the angel of the waters saying, "You are righteous, who are and who were, you Holy One, because you judged this way. 16.6. For they poured out the blood of the saints and the prophets, and you have given them blood to drink. They deserve this. 16.7. I heard the altar saying, "Yes, Lord God, the Almighty, true and righteous are your judgments. 16.8. The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. 16.9. People were scorched with great heat, and people blasphemed the name of God who has the power over these plagues. They didn't repent and give him glory. 16.10. The fifth poured out his bowl on the throne of the beast, and his kingdom was darkened. They gnawed their tongues because of the pain 16.11. and they blasphemed the God of heaven because of their pains and their sores. They didn't repent of their works. 16.12. The sixth poured out his bowl on the great river, the Euphrates. Its water was dried up, that the way might be made ready for the kings that come from the sunrise. 16.13. I saw coming out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet, three unclean spirits, something like frogs; 16.14. for they are spirits of demons, performing signs; which go forth to the kings of the whole inhabited earth, to gather them together for the war of that great day of God, the Almighty. 16.15. Behold, I come like a thief. Blessed is he who watches, and keeps his clothes, so that he doesn't walk naked, and they see his shame. 16.16. He gathered them together into the place which is called in Hebrew, Megiddo. 16.17. The seventh poured out his bowl into the air. A loud voice came forth out of the temple of heaven, from the throne, saying, "It is done! 19.2. for true and righteous are his judgments. For he has judged the great prostitute, her who corrupted the earth with her sexual immorality, and he has avenged the blood of his servants at her hand.
21. New Testament, Colossians, 2.16-2.23 (1st cent. CE - 1st cent. CE)

2.16. Let no man therefore judge you in eating, or in drinking, or with respect to a feast day or a new moon or a Sabbath day 2.17. which are a shadow of the things to come; but the body is Christ's. 2.18. Let no one rob you of your prize by a voluntary humility and worshipping of the angels, dwelling in the things which he has not seen, vainly puffed up by his fleshly mind 2.19. and not holding firmly to the Head, from whom all the body, being supplied and knit together through the joints and ligaments, grows with God's growth. 2.20. If you died with Christ from the elements of the world, why, as though living in the world, do you subject yourselves to ordices 2.21. Don't handle, nor taste, nor touch 2.22. (all of which perish with use), according to the precepts and doctrines of men? 2.23. Which things indeed appear like wisdom in self-imposed worship, and humility, and severity to the body; but aren't of any value against the indulgence of the flesh.
22. New Testament, Galatians, 1.3, 1.12-1.25, 2.7-2.9, 2.17, 2.20-2.21, 3.28, 5.19, 6.6 (1st cent. CE - 1st cent. CE)

1.3. Grace to you and peace from God the Father, and our Lord Jesus Christ 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 1.18. Then after three years I went up to Jerusalem tovisit Peter, and stayed with him fifteen days. 1.19. But of the otherapostles I saw no one, except James, the Lord's brother. 1.20. Nowabout the things which I write to you, behold, before God, I'm notlying. 1.21. Then I came to the regions of Syria and Cilicia. 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 1.24. And theyglorified God in 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. 2.17. But if, while we sought to be justified in Christ, we ourselvesalso were found sinners, is Christ a servant of sin? Certainly not! 2.20. I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. 2.21. I don't make void the grace of God.For if righteousness is through the law, then Christ died for nothing! 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. 5.19. Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness 6.6. But let him who is taught in the word share all goodthings with him who teaches.
23. New Testament, Philippians, 1.1, 1.11 (1st cent. CE - 1st cent. CE)

1.1. Paul and Timothy, servants of Jesus Christ; To all the saints in Christ Jesus who are at Philippi, with the overseers and deacons: 1.11. being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
24. New Testament, Romans, 1.5, 1.7, 1.18-1.32, 2.12, 2.15, 3.9-3.10, 3.22-3.24, 5.1-5.2, 5.15, 7.7-7.25, 8.11-8.13, 9.1, 9.32-9.33, 10.19, 11.1-11.3, 11.5, 11.9, 11.11, 11.14, 11.17-11.18, 11.25-11.28, 14.1, 14.3, 14.5-14.6, 14.13-14.22, 15.1-15.3, 15.27 (1st cent. CE - 1st cent. CE)

1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 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. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 1.19. because that which is known of God is revealed in them, for God revealed it to them. 1.20. For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse. 1.21. Because, knowing God, they didn't glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened. 1.22. Professing themselves to be wise, they became fools 1.23. and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. 1.24. Therefore God also gave them up in the lusts of their hearts to uncleanness, that their bodies should be dishonored among themselves 1.25. who exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is blessed forever. Amen. 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. 1.28. Even as they refused to have God in their knowledge, God gave them up to a reprobate mind, to do those things which are not fitting; 1.29. being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers 1.30. backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents 1.31. without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; 1.32. who, knowing the ordice of God, that those who practice such things are worthy of death, not only do the same, but also approve of those who practice them. 2.12. For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law. 2.15. in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.10. As it is written, "There is no one righteous. No, not one. 3.22. even the righteousness of God through faith in Jesus Christ to all and on all those who believe. For there is no distinction 3.23. for all have sinned, and fall short of the glory of God; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 5.1. Being therefore justified by faith, we have peace with God through our Lord Jesus Christ; 5.2. through whom we also have our access by faith into this grace in which we stand. We rejoice in hope of the glory of God. 5.15. But the free gift isn't like the trespass. For if by the trespass of the one the many died, much more did the grace of God, and the gift by the grace of the one man, Jesus Christ, abound to the many. 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. 7.8. But sin, finding occasion through the commandment, produced in me all kinds of coveting. For apart from the law, sin is dead. 7.9. I was alive apart from the law once, but when the commandment came, sin revived, and I died. 7.10. The commandment, which was for life, this I found to be for death; 7.11. for sin, finding occasion through the commandment, deceived me, and through it killed me. 7.12. Therefore the law indeed is holy, and the commandment holy, and righteous, and good. 7.13. Did then that which is good become death to me? May it never be! But sin, that it might be shown to be sin, by working death to me through that which is good; that through the commandment sin might become exceeding sinful. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.16. But if what I don't desire, that I do, I consent to the law that it is good. 7.17. So now it is no more I that do it, but sin which dwells in me. 7.18. For I know that in me, that is, in my flesh, dwells no good thing. For desire is present with me, but I don't find it doing that which is good. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.20. But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me. 7.21. I find then the law, that, to me, while I desire to do good, evil is present. 7.22. For I delight in God's law after the inward man 7.23. but I see a different law in my members, warring against the law of my mind, and bringing me into captivity under the law of sin which is in my members. 7.24. What a wretched man I am! Who will deliver me out of the body of this death? 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.11. But if the Spirit of him who raised up Jesus from the dead dwells in you, he who raised up Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. 8.12. So then, brothers, we are debtors, not to the flesh, to live after the flesh. 8.13. For if you live after the flesh, you must die; but if by the Spirit you put to death the deeds of the body, you will live. 9.1. I tell the truth in Christ. I am not lying, my conscience testifying with me in the Holy Spirit 9.32. Why? Because they didn't seek it by faith, but as it were by works of the law. They stumbled over the stumbling stone; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.19. But I ask, didn't Israel know? First Moses says, "I will provoke you to jealousy with that which is no nation, With a nation void of understanding I will make you angry. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.2. God didn't reject his people, which he foreknew. Or don't you know what the Scripture says about Elijah? How he pleads with God against Israel: 11.3. Lord, they have killed your prophets, they have broken down your altars; and I am left alone, and they seek my life. 11.5. Even so then at this present time also there is a remt according to the election of grace. 11.9. David says, "Let their table be made a snare, and a trap, A stumbling block, and a retribution to them. 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 11.27. This is my covet to them, When I will take away their sins. 11.28. Concerning the gospel, they are enemies for your sake. But concerning the election, they are beloved for the fathers' sake. 14.1. Now receive one who is weak in faith, but not for disputes over opinions. 14.3. Don't let him who eats despise him who doesn't eat. Don't let him who doesn't eat judge him who eats, for God has received him. 14.5. One man esteems one day as more important. Another esteems every day alike. Let each man be fully assured in his own mind. 14.6. He who observes the day, observes it to the Lord; and he who does not observe the day, to the Lord he does not observe it. He who eats, eats to the Lord, for he gives God thanks. He who doesn't eat, to the Lord he doesn't eat, and gives God thanks. 14.13. Therefore let's not judge one another any more, but judge this rather, that no man put a stumbling block in his brother's way, or an occasion for falling. 14.14. I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. 14.15. Yet if because of food your brother is grieved, you walk no longer in love. Don't destroy with your food him for whom Christ died. 14.16. Then don't let your good be slandered 14.17. for the Kingdom of God is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit. 14.18. For he who serves Christ in these things is acceptable to God and approved by men. 14.19. So then, let us follow after things which make for peace, and things by which we may build one another up. 14.20. Don't overthrow God's work for food's sake. All things indeed are clean, however it is evil for that man who creates a stumbling block by eating. 14.21. It is good to not eat meat, drink wine, nor do anything by which your brother stumbles, is offended, or is made weak. 14.22. Do you have faith? Have it to yourself before God. Happy is he who doesn't judge himself in that which he approves. 15.1. Now we who are strong ought to bear the weaknesses of the weak, and not to please ourselves. 15.2. Let each one of us please his neighbor for that which is good, to be building him up. 15.3. For even Christ didn't please himself. But, as it is written, "The reproaches of those who reproached you fell on me. 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.
25. New Testament, Luke, 10.7 (1st cent. CE - 1st cent. CE)

10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
26. New Testament, Matthew, 10.10, 13.41 (1st cent. CE - 1st cent. CE)

10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 13.41. The Son of Man will send out his angels, and they will gather out of his kingdom all things that cause stumbling, and those who do iniquity
27. Anon., Acts of Thomas, 51, 50 (2nd cent. CE - 3rd cent. CE)

50. And he began to say: Come, O perfect compassion, Come O communion of the male, Come, she that knoweth the mysteries of him that is chosen, Come, she that hath part in all the combats of the noble champion (athlete), Come, the silence that revealeth the great things of the whole greatness, Come, she that manifesteth the hidden things and maketh the unspeakable things plain, the holy dove that beareth the twin young, Come, the hidden mother, Come, she that is manifest in her deeds and giveth joy and rest unto them that are joined unto her: Come and communicate with us in this eucharist which we celebrate in thy name and in the love-feast wherein we are gathered together at thy calling. (Syr. has other clauses and not few variants.) And having so said he marked out the cross upon the bread, and brake it, and began to distribute it. And first he gave unto the woman, saying: This shall be unto thee for remission of sins and eternal transgressions (Syr. and for the everlasting resurrection). And after her he gave unto all the others also which had received the seal (Syr. and said to them: Let this eucharist be unto you for life and rest, and not for judgement and vengeance. And they said, Amen. Cf. 29 fin.). The Sixth Act: of the youth that murdered the Woman.
28. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)

29. Hippolytus, Apostolic Tradition, 35 (2nd cent. CE - 3rd cent. CE)

30. Irenaeus, Refutation of All Heresies, 1.21.3, 2.26.1 (2nd cent. CE - 3rd cent. CE)

31. Justin, Dialogue With Trypho, 35, 40-41, 20 (2nd cent. CE - 2nd cent. CE)

20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20
32. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

33. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)

34. Cyprian, The Lapsed, 16-17, 2, 25, 15 (3rd cent. CE - 3rd cent. CE)

35. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.122, 7.147, 7.160-7.161 (3rd cent. CE - 3rd cent. CE)

4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 7.122. though indeed there is also a second form of slavery consisting in subordination, and a third which implies possession of the slave as well as his subordination; the correlative of such servitude being lordship; and this too is evil. Moreover, according to them not only are the wise free, they are also kings; kingship being irresponsible rule, which none but the wise can maintain: so Chrysippus in his treatise vindicating Zeno's use of terminology. For he holds that knowledge of good and evil is a necessary attribute of the ruler, and that no bad man is acquainted with this science. Similarly the wise and good alone are fit to be magistrates, judges, or orators, whereas among the bad there is not one so qualified. 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent.
36. Nag Hammadi, The Gospel of Philip, 72.23 (3rd cent. CE - 3rd cent. CE)

37. Pseudo-Tertullian, Martyrdom of Perpetua And Felicitas, 6



Subjects of this text:

subject book bibliographic info
admirers,double loyalties of Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
adultery Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
advantage (sumpheron,utilitas) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 183
agency,all things McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
alcinous Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
altar Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
antithesis Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248
apocalyptic literature and thought Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
apostasy Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 248
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
apostleship,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
apostolic council Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
apostolic decree Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
appropriation (oikeiōsis) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 152, 153, 181, 183
arena Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
argumentum ad hominem Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
augustine Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
augustus Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
benefactors Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
body Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
chaos Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
christianity,early,feasting practices König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
christianity,early,relationship between early christian and jewish feasting and feasting literature König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
christmas Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
churches/tradition of paul pauline Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
cicero Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
clement of alexandria,assimilation of heresy to paganism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
coercion Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
communes loci (commonplaces) Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
community,borders of Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
conscience Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
conversion Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
corinth Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
covenant and creation,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
creation and ownership,through christ McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
creation and ownership McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
cynicism Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 248
cynics Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
demons McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
desires Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
didaskalikos (alcinous) Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
discernment Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
disputes,schools (of shammai and hillel) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
entrustedness,of paul Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
epistemology,pauls Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 137, 181, 183, 206
epistemology,suneidēsis Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 152, 153, 154, 181
error Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248
eschatology, as colonial mimicry Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
eucharist,of bread and water McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
eucharist Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
example,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
exousia Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 137, 151, 152, 153, 154
experience/experiential Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 183
faithfulness,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
food (dietary) laws,kashrut Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
free will Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296, 298
freedom,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
freedom (eleutheria) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 154, 181, 183
friendship,of god Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
galen.,on intellectual independence Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
gentile christians / gentile churches Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
gluttons,gluttony Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
gnosticism,orthodox criticism of morality of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
good,appropriate actions (kathēkonta) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 137, 151, 154
good (agathos) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 183, 206
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49, 284
graeco-roman piety Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 152, 153, 181, 183
hillel,school of Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
historical tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
hope Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
identity,formation of Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
idol food Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 126, 127, 128
idolatry Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
idols,food offered to Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
idols,food sacrificed to' McDonough (2009), Christ as Creator: Origins of a New Testament Doctrine, 155
immovable race Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
imperialism roman,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
incarnation Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
inclusio Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 298
intellectual independence,,galen and medical discourse on Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence,,in christianity Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence,,paul versus valentinians on Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intellectual independence Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
intermediates Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 154
intertexture Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248
irenaeus,on heresy and paganism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
irenaeus Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
israel,israelites Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
jerusalem,agreement at Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
jesus McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
jewish practices/torah observance Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 183
judaizing Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 183
knowledge,pauline Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 126, 127, 128, 129, 132, 133
language Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
libertinism/license Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
lords prayer Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
market Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
marriage Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
marriage (see also divorce) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
meals,communal,purity requirements for Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
meat McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
mediator,paul as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
medicine and medical discourse,intellectual independence and Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
mimicry Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
missionary work Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
model,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
moral formation,adaptation in Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128, 129, 132, 133
moral formation,frank criticism in Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 132, 133
moral formation,love in Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 133
moral formation,protocol of Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 128, 129, 132, 133
moral formation,via meals Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 126, 127, 128, 129
moses Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
murder Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
new creation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
noahide commandments Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
obedience Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
paganism,heresy assimilated to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 323
paul,1 corinthians McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
paul,and auctoritas Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
paul,and pros¯opopoiia Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
paul,and slavery Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
paul,and the self Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
paul,anthropology of Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59
paul,determinism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296, 298
paul,free will Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296, 298
paul,on intellectual independence Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
paul König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227, 245, 248
paul (saul) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404, 593
paul of tarsus Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
pedagogy,pedagogical Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
peter (cephas,simon –) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
philosophy,positive invocation and use of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
platonism Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 137
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296, 298
porneia (zenut,unchastity) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
prayer Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
preferreds (proēgmena) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 151, 183
promises of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
proverb Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
purification/purity Jeong (2023), Pauline Baptism among the Mysteries: Ritual Messages and the Promise of Initiation. 183
reconciliation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49, 284
redemption Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
revelation,book of Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
rhetoric,examples Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
rhetoric,questions Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296, 298
roman emperor,x Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
roman empire culture of spectacle of Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
sacraments Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
sacred and profane Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
sacrifice and sacrificial feasting,christian attitudes to sacrificial meat König (2012), Saints and Symposiasts: The Literature of Food and the Symposium in Greco-Roman and Early Christian Culture, 127
salvation Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 154
satan Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 143
sectarianism Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
self-understanding,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
septuagint Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
service to god or christ Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
sethianism Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245
shammai,school Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 593
shepherd,as rhetorical trope Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
shepherd Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 298
slavery Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 59; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 181, 183
specific christian intellectuals,intellectual independence in Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
stability/instability Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248
stewardship Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
stoicism,adiaphora Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
stoicism,exousia Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295
stoicism,freedom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 296
stoicism,on freedom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296
stoicism,orthodox borrowing from Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
stoicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227, 248
strong McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
synagogue,gentile participation in Zetterholm (2003), The Formation of Christianity in Antioch: A Social-Scientific Approach to the Separation Between Judaism and Christianity. 146
synoptic,tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
telos Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 153, 154
telos of law,christ as Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 49
theissen,gerd McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
therapeutic trust Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
thought,imitative model Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 296
topos Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 227
trust,role-specific in christian communities Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 284
typology,typological Roskovec and Hušek (2021), Interactions in Interpretation: The Pilgrimage of Meaning through Biblical Texts and Contexts, 195
valentinus and valentinians Ayres and Ward (2021), The Rise of the Early Christian Intellectual, 90
value (axia) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 152, 183
vengeance Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 65
vices,lawlessness Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 245, 248
virtue Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
weak McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 221
weakness,of corinthian believers Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 126, 127, 128, 129, 132, 133
weakness,of epicurean students Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 132, 133
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 295, 296, 298
wilderness passim,place Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 109
εἰδωλόθυτον Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130
πορνεία Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 130, 323
ἀδιαφορία Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
ἀδιαφόρως Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323