Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 9.11
Εἰ ἡμεῖς ὑμῖν τὰ πνευματικὰ ἐσπείραμεν, μέγα εἰ ἡμεῖς ὑμῶν τὰ σαρκικὰ θερίσομεν; If we sowed to you spiritual things, is it a great thing if wereap your fleshly things?

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

29 results
1. Hebrew Bible, Numbers, 19.13 (9th cent. BCE - 3rd cent. BCE) 19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him."
2. Cicero, On Duties, 1.11-1.13, 3.11-3.12, 3.63-3.64, 3.70 (2nd cent. BCE - 1st cent. BCE) 1.11. Principio generi animantium omni est a natura tributum, ut se, vitam corpusque tueatur, declinet ea, quae nocitura videantur, omniaque, quae sint ad vivendum necessaria, anquirat et paret, ut pastum, ut latibula, ut alia generis eiusdem. Commune item animantium omnium est coniunctionis adpetitus procreandi causa et cura quaedam eorum, quae procreata sint; sed inter hominem et beluam hoc maxime interest, quod haec tantum, quantum sensu movetur, ad id solum, quod adest quodque praesens est, se accommodat paulum admodum sentiens praeteritum aut futurum; homo autem, quod rationis est particeps, per quam consequentia cernit, causas rerum videt earumque praegressus et quasi antecessiones non ignorat, similitudines comparat rebusque praesentibus adiungit atque annectit futuras, facile totius vitae cursum videt ad eamque degendam praeparat res necessarias. 1.12. Eademque natura vi rationis hominem conciliat homini et ad orationis et ad vitae societatem ingeneratque in primis praecipuum quendam amorem in eos, qui procreati sunt, impellitque, ut hominum coetus et celebrationes et esse et a se obiri velit ob easque causas studeat parare ea, quae suppeditent ad cultum et ad victum, nec sibi soli, sed coniugi, liberis ceterisque, quos caros habeat tuerique debeat; quae cura exsuscitat etiam animos et maiores ad rem gerendam facit. 1.13. In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessariam ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi exsistit humanarumque rerum contemptio. 3.11. Quam ob rem de iudicio Panaeti dubitari non potest; rectene autem hanc tertiam partem ad exquirendum officium adiunxerit an secus, de eo fortasse disputari potest. Nam, sive honestum solum bonum est, ut Stoicis placet, sive, quod honestum est, id ita summum bonum est, quem ad modum Peripateticis vestris videtur, ut omnia ex altera parte collocata vix minimi momenti instar habeant, dubitandum non est, quin numquam possit utilitas cum honestate contendere. Itaque accepimus Socratem exsecrari solitum eos, qui primum haec natura cohaerentia opinione distraxissent. Cui quidem ita sunt Stoici assensi, ut et, quicquid honestum esset, id utile esse censerent nec utile quicquam, quod non honestum. 3.12. Quodsi is esset Panaetius, qui virtutem propterea colendam diceret, quod ea efficiens utilitatis esset, ut ii, qui res expetendas vel voluptate vel indolentia metiuntur, liceret ei dicere utilitatem aliquando cum honestate pugnare; sed cum sit is, qui id solum bonum iudicet, quod honestum sit, quae autem huic repugnent specie quadam utilitatis, eorum neque accessione meliorem vitam fieri nec decessione peiorem, non videtur debuisse eius modi deliberationem introducere, in qua, quod utile videretur, cum eo, quod honestum est, compararetur. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.64. Sed, sive et simulatio et dissimulatio dolus malus est, perpaucae res sunt, in quibus non dolus malus iste versetur, sive vir bonus est is, qui prodest, quibus potest, nocet nemini, certe istum virum bonum non facile reperimus. Numquam igitur est utile peccare, quia semper est turpe, et, quia semper est honestum virum bonum esse, semper est utile. 3.70. Nam quanti verba illa: UTI NE PROPTER TE FIDEMVE TUAM CAPTUS FRAUDATUSVE SIM! quam illa aurea: UT INTER BONOS BENE AGIER OPORTET ET SINE FRAUDATIONE! Sed, qui sint boni, et quid sit bene agi, magna quaestio est. Q. quidem Scaevola, pontifex maximus, summam vim esse dicebat in omnibus iis arbitriis, in quibus adderetur EX FIDE BONA, fideique bonae nomen existimabat manare latissime, idque versari in tutelis societatibus, fiduciis mandatis, rebus emptis venditis, conductis locatis, quibus vitae societas contineretur; in iis magni esse iudicis statuere, praesertim cum in plerisque essent iudicia contraria, quid quemque cuique praestare oporteret. 3.11.  In regard to Panaetius's real intentions, therefore, no doubt can be entertained. But whether he was or was not justified in adding this third division to the inquiry about duty may, perhaps, be a matter for debate. For whether moral goodness is the only good, as the Stoics believe, or whether, as your Peripatetics think, moral goodness is in so far the highest good that everything else gathered together into the opposing scale would have scarcely the slightest weight, it is beyond question that expediency can never conflict with moral rectitude. And so, we have heard, Socrates used to pronounce a curse upon those who first drew a conceptual distinction between things naturally inseparable. With this doctrine the Stoics are in agreement in so far as they maintain that if anything is morally right, it is expedient, and if anything is not morally right, it is not expedient. 3.12.  But if Panaetius were the sort of man to say that virtue is worth cultivating only because it is productive of advantage, as do certain philosophers who measure the desirableness of things by the standard of pleasure or of absence of pain, he might argue that expediency sometimes clashes with moral rectitude. But since he is a man who judges that the morally right is the only good, and that those things which come in conflict with it have only the appearance of expediency and cannot make life any better by their presence nor any worse by their absence, it follows that he ought not to have raised a question involving the weighing of what seems expedient against what is morally right. 3.63.  Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. 3.64.  Be that as it may, if both pretence and concealment constitute "criminal fraud," there are very few transactions into which "criminal fraud" does not enter; or, if he only is a good man who helps all he can, and harms no one, it will certainly be no easy matter for us to find the good man as thus defined. To conclude, then, it is never expedient to do wrong, because wrong is always immoral; and it is always expedient to be good, because goodness is always moral. 3.70.  For how weighty are the words: "That I be not deceived and defrauded through you and my confidence in you"! How precious are these "As between honest people there ought to be honest dealing, and no deception"! But who are "honest people," and what is "honest dealing" — these are serious questions. It was Quintus Scaevola, the pontifex maximus, who used to attach the greatest importance to all questions of arbitration to which the formula was appended "as good faith requires"; and he held that the expression "good faith" had a very extensive application, for it was employed in trusteeships and partnerships, in trusts and commissions, in buying and selling, in hiring and letting — in a word, in all the transactions on which the social relations of daily life depend; in these, he said, it required a judge of great ability to decide the extent of each individual's obligation to the other, especially when the counter-claims were admissible in most cases.
3. Philo of Alexandria, On The Life of Moses, 2.1, 2.4 (1st cent. BCE - 1st cent. CE) 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king.
4. Epictetus, Discourses, 2.2.26, 3.22.3-3.22.4, 3.22.39, 3.22.43, 3.22.48, 3.22.82, 3.24.67, 3.24.95, 4.1.114, 4.1.162-4.1.163, 4.7.13 (1st cent. CE - 2nd cent. CE)
5. Epictetus, Enchiridion, 53 (1st cent. CE - 2nd cent. CE)
6. Musonius Rufus, Fragments, 8 (1st cent. CE - 1st cent. CE)
7. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 1.30. But of him, you are in ChristJesus, who was made to us wisdom from God, and righteousness andsanctification, and redemption:
8. New Testament, 1 Thessalonians, 4.9, 4.11-4.12, 5.14 (1st cent. CE - 1st cent. CE) 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all.
9. New Testament, 1 Timothy, 1.7, 4.3-4.5, 5.17-5.18, 6.6, 6.8 (1st cent. CE - 1st cent. CE) 1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 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. 6.6. But godliness with contentment is great gain. 6.8. But having food and clothing, we will be content with that.
10. New Testament, 2 Corinthians, 2.13, 6.8-6.10, 8.1-8.4, 8.7, 8.13, 8.19, 8.24, 10.18, 11.8-11.9, 12.1-12.10, 13.1 (1st cent. CE - 1st cent. CE)
11. New Testament, 2 Thessalonians, 2.5, 3.6-3.13 (1st cent. CE - 1st cent. CE) 2.5. Don't you remember that, when I was still with you, I told you these things? 3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat. 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. 3.13. But you, brothers, don't be weary in doing well.
12. New Testament, 2 Timothy, 2.5, 3.5 (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. 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also.
13. New Testament, Acts, 2.42, 5.34, 20.7, 24.17 (1st cent. CE - 2nd cent. CE) 2.42. They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 24.17. Now after some years, I came to bring gifts to the needy to my nation, and offerings;
14. New Testament, Galatians, 2.1-2.10, 2.15, 3.19, 3.23, 4.21, 5.18, 6.2, 6.6 (1st cent. CE - 1st cent. CE) 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. 2.15. We, being Jews by nature, and not Gentile sinners 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 5.18. But if you are led by theSpirit, you are not under the law. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.6. But let him who is taught in the word share all goodthings with him who teaches.
15. New Testament, Philippians, 2.2-2.5, 4.15-4.18 (1st cent. CE - 1st cent. CE) 2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
16. New Testament, Romans, 3.1, 3.9, 3.31, 6.1, 6.15, 7.7, 9.14, 9.30, 15.17, 15.26-15.27, 15.31 (1st cent. CE - 1st cent. CE) 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 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. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 15.17. I have therefore my boasting in Christ Jesus in things pertaining to God. 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. 15.31. that I may be delivered from those who are disobedient in Judea, and that my service which I have for Jerusalem may be acceptable to the saints;
17. New Testament, Luke, 5.17, 5.21, 10.1-10.12 (1st cent. CE - 1st cent. CE) 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 10.1. Now after these things, the Lord also appointed seventy others, and sent them two by two before his face into every city and place, where he was about to come. 10.2. Then he said to them, "The harvest is indeed plentiful, but the laborers are few. Pray therefore to the Lord of the harvest, that he may send out laborers into his harvest. 10.3. Go your ways. Behold, I send you out as lambs among wolves. 10.4. Carry no purse, nor wallet, nor sandals. Greet no one on the way. 10.5. Into whatever house you enter, first say, 'Peace be to this house.' 10.6. If a son of peace is there, your peace will rest on him; but if not, it will return to you. 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. 10.8. Into whatever city you enter, and they receive you, eat the things that are set before you. 10.9. Heal the sick who are therein, and tell them, 'The Kingdom of God has come near to you.' 10.10. But into whatever city you enter, and they don't receive you, go out into the streets of it and say 10.11. 'Even the dust from your city that clings to us, we wipe off against you. Nevertheless know this, that the Kingdom of God has come near to you.' 10.12. I tell you, it will be more tolerable in that day for Sodom than for that city.
18. New Testament, Matthew, 10.8-10.10 (1st cent. CE - 1st cent. CE) 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food.
19. Plutarch, On Stoic Self-Contradictions, None (1st cent. CE - 2nd cent. CE)
20. Quintilian, Institutes of Oratory, 4.5.3 (1st cent. CE - 1st cent. CE)
21. Quintilian, Institutio Oratoria, 4.5.3 (1st cent. CE - 1st cent. CE)
22. Seneca The Younger, Letters, 70.9 (1st cent. CE - 1st cent. CE)
23. Justin, First Apology, 67 (2nd cent. CE - 2nd cent. CE) 67. And we afterwards continually remind each other of these things. And the wealthy among us help the needy; and we always keep together; and for all things wherewith we are supplied, we bless the Maker of all through His Son Jesus Christ, and through the Holy Ghost. And on the day called Sunday, all who live in cities or in the country gather together to one place, and the memoirs of the apostles or the writings of the prophets are read, as long as time permits; then, when the reader has ceased, the president verbally instructs, and exhorts to the imitation of these good things. Then we all rise together and pray, and, as we before said, when our prayer is ended, bread and wine and water are brought, and the president in like manner offers prayers and thanksgivings, according to his ability, and the people assent, saying Amen; and there is a distribution to each, and a participation of that over which thanks have been given, and to those who are absent a portion is sent by the deacons. And they who are well to do, and willing, give what each thinks fit; and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. But Sunday is the day on which we all hold our common assembly, because it is the first day on which God, having wrought a change in the darkness and matter, made the world; and Jesus Christ our Saviour on the same day rose from the dead. For He was crucified on the day before that of Saturn (Saturday); and on the day after that of Saturn, which is the day of the Sun, having appeared to His apostles and disciples, He taught them these things, which we have submitted to you also for your consideration.
24. Lucian, The Lover of Lies, 16 (2nd cent. CE - 2nd cent. CE)
25. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
26. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)
27. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)
28. Eusebius of Caesarea, Ecclesiastical History, 6.18, 6.23 (3rd cent. CE - 4th cent. CE)
29. Origen, Against Celsus, 7.8-7.9 (3rd cent. CE - 3rd cent. CE) 7.8. I do not know what led Celsus, when saying, But what things were spoken or not spoken in the land of Judea, according to the custom of the country, to use the words or not spoken, as though implying that he was incredulous, and that he suspected that those things which were written were never spoken. In fact, he is unacquainted with these times; and he does not know that those prophets who foretold the coming of Christ, predicted a multitude of other events many years beforehand. He adds, with the view of casting a slight upon the ancient prophets, that they prophesied in the same way as we find them still doing among the inhabitants of Phœnicia and Palestine. But he does not tell us whether he refers to persons who are of different principles from those of the Jews and Christians, or to persons whose prophecies are of the same character as those of the Jewish prophets. However it be, his statement is false, taken in either way. For never have any of those who have not embraced our faith done any thing approaching to what was done by the ancient prophets; and in more recent times, since the coming of Christ, no prophets have arisen among the Jews, who have confessedly been abandoned by the Holy Spirit on account of their impiety towards God, and towards Him of whom their prophets spoke. Moreover, the Holy Spirit gave signs of His presence at the beginning of Christ's ministry, and after His ascension He gave still more; but since that time these signs have diminished, although there are still traces of His presence in a few who have had their souls purified by the Gospel, and their actions regulated by its influence. For the holy Spirit of discipline will flee deceit, and remove from thoughts that are without understanding. Wisdom 1:5 7.9. But as Celsus promises to give an account of the manner in which prophecies are delivered in Phœnicia and Palestine, speaking as though it were a matter with which he had a full and personal acquaintance, let us see what he has to say on the subject. First he lays it down that there are several kinds of prophecies, but he does not specify what they are; indeed, he could not do so, and the statement is a piece of pure ostentation. However, let us see what he considers the most perfect kind of prophecy among these nations. There are many, he says, who, although of no name, with the greatest facility and on the slightest occasion, whether within or without temples, assume the motions and gestures of inspired persons; while others do it in cities or among armies, for the purpose of attracting attention and exciting surprise. These are accustomed to say, each for himself, 'I am God; I am the Son of God; or, I am the Divine Spirit; I have come because the world is perishing, and you, O men, are perishing for your iniquities. But I wish to save you, and you shall see me returning again with heavenly power. Blessed is he who now does me homage. On all the rest I will send down eternal fire, both on cities and on countries. And those who know not the punishments which await them shall repent and grieve in vain; while those who are faithful to me I will preserve eternally.' Then he goes on to say: To these promises are added strange, fanatical, and quite unintelligible words, of which no rational person can find the meaning: for so dark are they, as to have no meaning at all; but they give occasion to every fool or impostor to apply them to suit his own purposes.

Subjects of this text:

subject	book bibliographic info
abram/abraham	Cover, Philo of Alexandria: On the Change of Names (2023) 584
achaia	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
adiaphora/indistinguishable/neutral	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
advantage (sumpheron, utilitas)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 176
alexandria	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
angel, angelic, angelic transformation, angelomorphism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
apatheia\u2003	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
apocalypse, apocalyptic, apocalypticism, apocalypticist	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
apostle	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 15
appropriation (oikeiōsis)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
aristotle	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
ascend, ascension, ascent	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
body, bodily	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
celsus	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
charismatic wonderworkers, compared to ritual practitioners	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
charismatic wonderworkers, jesus	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
charismatic wonderworkers	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
christianity, convert	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
contribution, corinthian	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 15, 17
conversion	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
corinth, redaction issues	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
craft/craftsman (technē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165, 166
cynics/cynicism, free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
cynics/cynicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
cynics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
dream, vision	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
ecclesiastics	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
ecstasis, ecstasy, ecstatic, ex stasis	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
eden	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
education	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
emotions passions	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
epictetus	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161
epistemology, pauls	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 160
epistemology, suneidēsis	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
eschatology	Cover, Philo of Alexandria: On the Change of Names (2023) 584
eternity	Cover, Philo of Alexandria: On the Change of Names (2023) 584
example, of churches	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
example, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
exousia	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
free will, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
free will, stoicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
freedom, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 306
freedom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
freedom (eleutheria)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168, 176
gamaliel	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
gentile, debt to jews	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
gnosis, gnostic, gnosticism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
good, appropriate actions (kathēkonta)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 161
good, right actions (kathorthōmata)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158
good (agathos)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158
honor	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
household, divine	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
idol food	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161, 166
imitating moral exempla	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
impulses	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77
inclusio	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
interlocutor	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
intermediates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 161, 167
isaac	Cover, Philo of Alexandria: On the Change of Names (2023) 584
jesus miracles, celsus view of	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77, 161, 162, 163, 164, 165, 166
jews hebrew	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
law of christ	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160, 161, 162, 163, 164, 165, 166
law of nature/natural law, stoic politics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164
law of nature/natural law	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165
lucian of samosata, magic	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
lucian of samosata	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
macedonia	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
maskil	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
metriopatheia\u2003	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
model, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
mystic, mystical, mysticism	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
necessity/require (anagkē, anagkazō)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 158, 165
origen	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
panaetius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 176
paradise, pardes	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
passions (pathē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
passions emotions	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
paul, adversaries	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
paul, apostle	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
paul, attacks against	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
paul, determinism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298, 306
paul, free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298, 306
paul	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 15, 17
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
paul and stoicism, relationship of	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77
peter	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
philosophers	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151; Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
platonism	Cover, Philo of Alexandria: On the Change of Names (2023) 584; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 164
pleasure	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298, 306
pneumatic humans/powers	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
posidonius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
poverty	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
power	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
preaching, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
preferreds (proēgmena)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
proverb	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
psychic humans/powers	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
rabbis	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
reciprocity	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 17
reveal, revelation	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
rhetoric, examples	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
rhetoric, questions	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
rhetoric, rhetorical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
ritual	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
ritual practitioners, wonderworkers	Nutzman, Contested Cures: Identity and Ritual Healing in Roman and Late Antique Palestine (2022) 151
sage	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
salvation	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 159, 160, 167, 168
sarah	Cover, Philo of Alexandria: On the Change of Names (2023) 584
scribe (γραμματεύς)	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
self-defense, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
shepherd, as rhetorical trope	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
shepherd	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298, 306
slavery	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 159, 160, 161, 167, 168
socrates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 159, 164, 165
soul	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
spirit pneuma	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
spiritual	Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
stoic(ism)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
stoicism, determinism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
stoicism, freedom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
stoicism, oikonomia	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
tarfon, r.	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
teacher, of the law	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
teacher	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
telos	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 157, 158, 159, 168
temple	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306; Werline et al., Experientia, Volume 1: Inquiry Into Religious Experience in Early Judaism and Christianity (2008) 20
thessalonika	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
time	Cover, Philo of Alexandria: On the Change of Names (2023) 584
triad, the	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
valentinian/valentinians	Linjamaa, The Ethics of The Tripartite Tractate (NHC I, 5): A Study of Determinism and Early Christian Philosophy of Ethics (2019) 253
value (axia)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 157, 159, 160, 168, 176
virtue	Cover, Philo of Alexandria: On the Change of Names (2023) 584; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77, 158, 164, 176
weapon'	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 306
weapon	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
zeus	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 164
zimmermann, a.f.	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63