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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 9.13


οὐκ οἴδατε ὅτι οἱ τὰ ἱερὰ ἐργαζόμενοι τὰ ἐκ τοῦ ἱεροῦ ἐσθίουσιν, οἱ τῷ θυσιαστηρίῳ παρεδρεύοντες τῷ θυσιαστηρίῳ συνμερίζονται;Don't you know that those who serve around sacred thingseat from the things of the temple, and those who wait on the altar havetheir portion with the altar?


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

38 results
1. Hebrew Bible, Deuteronomy, 5.6-5.12, 18.1 (9th cent. BCE - 3rd cent. BCE)

5.6. אָנֹכִי יְהוָה אֱלֹהֶיךָ אֲשֶׁר הוֹצֵאתִיךָ מֵאֶרֶץ מִצְרַיִם מִבֵּית עֲבָדִים׃ 5.7. לֹא יִהְיֶה־לְךָ אֱלֹהִים אֲחֵרִים עַל־פָּנָיַ׃ 5.8. לֹא־תַעֲשֶׂה־לְךָ פֶסֶל כָּל־תְּמוּנָה אֲשֶׁר בַּשָּׁמַיִם מִמַּעַל וַאֲשֶׁר בָּאָרֶץ מִתָּחַת וַאֲשֶׁר בַּמַּיִם מִתַּחַת לָאָרֶץ׃ 5.9. לֹא־תִשְׁתַּחֲוֶה לָהֶם וְלֹא תָעָבְדֵם כִּי אָנֹכִי יְהוָה אֱלֹהֶיךָ אֵל קַנָּא פֹּקֵד עֲוֺן אָבוֹת עַל־בָּנִים וְעַל־שִׁלֵּשִׁים וְעַל־רִבֵּעִים לְשֹׂנְאָי׃ 5.11. לֹא תִשָּׂא אֶת־שֵׁם־יְהוָה אֱלֹהֶיךָ לַשָּׁוְא כִּי לֹא יְנַקֶּה יְהוָה אֵת אֲשֶׁר־יִשָּׂא אֶת־שְׁמוֹ לַשָּׁוְא׃ 5.12. שָׁמוֹר אֶת־יוֹם הַשַׁבָּת לְקַדְּשׁוֹ כַּאֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ 18.1. לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃ 18.1. לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃ 5.6. I am the LORD thy God, who brought thee out of the land of Egypt, out of the house of bondage." 5.7. Thou shalt have no other gods before Me." 5.8. Thou shalt not make unto thee a graven image, even any manner of likeness, of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth." 5.9. Thou shalt not bow down unto them, nor serve them; for I the LORD thy God am a jealous God, visiting the iniquity of the fathers upon the children, and upon the third and upon the fourth generation of them that hate Me," 5.10. and showing mercy unto the thousandth generation of them that love Me and keep My commandments." 5.11. Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh His name in vain." 5.12. Observe the sabbath day, to keep it holy, as the LORD thy God commanded thee." 18.1. The priests the Levites, even all the tribe of Levi, shall have no portion nor inheritance with Israel; they shall eat the offerings of the LORD made by fire, and His inheritance."
2. Hebrew Bible, Exodus, 9.29, 20.2, 20.3, 20.4, 20.5, 20.6, 20.7, 20.8, 20.9, 20.10, 20.11, 24.8, 25.1-31.18, 32, 35, 36, 37, 38, 39, 40, 40.12, 40.13, 40.14, 40.15 (9th cent. BCE - 3rd cent. BCE)

20.10. but the seventh day is a sabbath unto the LORD thy God, in it thou shalt not do any manner of work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates;"
3. Hebrew Bible, Genesis, 1.3 (9th cent. BCE - 3rd cent. BCE)

1.3. וּלְכָל־חַיַּת הָאָרֶץ וּלְכָל־עוֹף הַשָּׁמַיִם וּלְכֹל רוֹמֵשׂ עַל־הָאָרֶץ אֲשֶׁר־בּוֹ נֶפֶשׁ חַיָּה אֶת־כָּל־יֶרֶק עֵשֶׂב לְאָכְלָה וַיְהִי־כֵן׃ 1.3. וַיֹּאמֶר אֱלֹהִים יְהִי אוֹר וַיְהִי־אוֹר׃ 1.3. And God said: ‘Let there be light.’ And there was light."
4. Hebrew Bible, Leviticus, 4.25, 18.2, 18.4-18.5, 18.21, 18.30, 19.9-19.16 (9th cent. BCE - 3rd cent. BCE)

4.25. וְלָקַח הַכֹּהֵן מִדַּם הַחַטָּאת בְּאֶצְבָּעוֹ וְנָתַן עַל־קַרְנֹת מִזְבַּח הָעֹלָה וְאֶת־דָּמוֹ יִשְׁפֹּךְ אֶל־יְסוֹד מִזְבַּח הָעֹלָה׃ 18.2. וְאֶל־אֵשֶׁת עֲמִיתְךָ לֹא־תִתֵּן שְׁכָבְתְּךָ לְזָרַע לְטָמְאָה־בָהּ׃ 18.2. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.4. אֶת־מִשְׁפָּטַי תַּעֲשׂוּ וְאֶת־חֻקֹּתַי תִּשְׁמְרוּ לָלֶכֶת בָּהֶם אֲנִי יְהוָה אֱלֹהֵיכֶם׃ 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.21. וּמִזַּרְעֲךָ לֹא־תִתֵּן לְהַעֲבִיר לַמֹּלֶךְ וְלֹא תְחַלֵּל אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.9. וּבְקֻצְרְכֶם אֶת־קְצִיר אַרְצְכֶם לֹא תְכַלֶּה פְּאַת שָׂדְךָ לִקְצֹר וְלֶקֶט קְצִירְךָ לֹא תְלַקֵּט׃ 19.11. לֹא תִּגְנֹבוּ וְלֹא־תְכַחֲשׁוּ וְלֹא־תְשַׁקְּרוּ אִישׁ בַּעֲמִיתוֹ׃ 19.12. וְלֹא־תִשָּׁבְעוּ בִשְׁמִי לַשָּׁקֶר וְחִלַּלְתָּ אֶת־שֵׁם אֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.13. לֹא־תַעֲשֹׁק אֶת־רֵעֲךָ וְלֹא תִגְזֹל לֹא־תָלִין פְּעֻלַּת שָׂכִיר אִתְּךָ עַד־בֹּקֶר׃ 19.14. לֹא־תְקַלֵּל חֵרֵשׁ וְלִפְנֵי עִוֵּר לֹא תִתֵּן מִכְשֹׁל וְיָרֵאתָ מֵּאֱלֹהֶיךָ אֲנִי יְהוָה׃ 19.15. לֹא־תַעֲשׂוּ עָוֶל בַּמִּשְׁפָּט לֹא־תִשָּׂא פְנֵי־דָל וְלֹא תֶהְדַּר פְּנֵי גָדוֹל בְּצֶדֶק תִּשְׁפֹּט עֲמִיתֶךָ׃ 19.16. לֹא־תֵלֵךְ רָכִיל בְּעַמֶּיךָ לֹא תַעֲמֹד עַל־דַּם רֵעֶךָ אֲנִי יְהוָה׃ 4.25. And the priest shall take of the blood of the sin-offering with his finger, and put it upon the horns of the altar of burnt-offering, and the remaining blood thereof shall he pour out at the base of the altar of burnt-offering." 18.2. Speak unto the children of Israel, and say unto them: I am the LORD your God." 18.4. Mine ordices shall ye do, and My statutes shall ye keep, to walk therein: I am the LORD your God." 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD." 18.21. And thou shalt not give any of thy seed to set them apart to Molech, neither shalt thou profane the name of thy God: I am the LORD." 18.30. Therefore shall ye keep My charge, that ye do not any of these abominable customs, which were done before you, and that ye defile not yourselves therein: I am the LORD your God." 19.9. And when ye reap the harvest of your land, thou shalt not wholly reap the corner of thy field, neither shalt thou gather the gleaning of thy harvest." 19.10. And thou shalt not glean thy vineyard, neither shalt thou gather the fallen fruit of thy vineyard; thou shalt leave them for the poor and for the stranger: I am the LORD your God." 19.11. Ye shall not steal; neither shall ye deal falsely, nor lie one to another." 19.12. And ye shall not swear by My name falsely, so that thou profane the name of thy God: I am the LORD." 19.13. Thou shalt not oppress thy neighbour, nor rob him; the wages of a hired servant shall not abide with thee all night until the morning." 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." 19.15. Ye shall do no unrighteousness in judgment; thou shalt not respect the person of the poor, nor favour the person of the mighty; but in righteousness shalt thou judge thy neighbour." 19.16. Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD."
5. Hebrew Bible, Malachi, 2.13 (9th cent. BCE - 3rd cent. BCE)

2.13. וְזֹאת שֵׁנִית תַּעֲשׂוּ כַּסּוֹת דִּמְעָה אֶת־מִזְבַּח יְהוָה בְּכִי וַאֲנָקָה מֵאֵין עוֹד פְּנוֹת אֶל־הַמִּנְחָה וְלָקַחַת רָצוֹן מִיֶּדְכֶם׃ 2.13. And this further ye do: Ye cover the altar of the LORD with tears, With weeping, and with sighing, Insomuch that He regardeth not the offering any more, Neither receiveth it with good will at your hand."
6. 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."
7. Hebrew Bible, Proverbs, 22.17 (9th cent. BCE - 3rd cent. BCE)

22.17. הַט אָזְנְךָ וּשְׁמַע דִּבְרֵי חֲכָמִים וְלִבְּךָ תָּשִׁית לְדַעְתִּי׃ 22.17. Incline thine ear, and hear the words of the wise, And apply thy heart unto my knowledge."
8. Hebrew Bible, Isaiah, 40.13, 45.3 (8th cent. BCE - 5th cent. BCE)

40.13. מִי־תִכֵּן אֶת־רוּחַ יְהוָה וְאִישׁ עֲצָתוֹ יוֹדִיעֶנּוּ׃ 45.3. וְנָתַתִּי לְךָ אוֹצְרוֹת חֹשֶׁךְ וּמַטְמֻנֵי מִסְתָּרִים לְמַעַן תֵּדַע כִּי־אֲנִי יְהוָה הַקּוֹרֵא בְשִׁמְךָ אֱלֹהֵי יִשְׂרָאֵל׃ 40.13. Who hath meted out the spirit of the LORD? Or who was His counsellor that he might instruct Him?" 45.3. And I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I am the LORD, who call thee by thy name, even the God of Israel."
9. Hebrew Bible, Jeremiah, 23.18 (8th cent. BCE - 5th cent. BCE)

23.18. כִּי מִי עָמַד בְּסוֹד יְהוָה וְיֵרֶא וְיִשְׁמַע אֶת־דְּבָרוֹ מִי־הִקְשִׁיב דברי [דְּבָרוֹ] וַיִּשְׁמָע׃ 23.18. For who hath stood in the council of the LORD, That he should perceive and hear His word? Who hath attended to His word, and heard it?"
10. Hebrew Bible, Ezekiel, 43.13-43.17 (6th cent. BCE - 5th cent. BCE)

43.13. וְאֵלֶּה מִדּוֹת הַמִּזְבֵּחַ בָּאַמּוֹת אַמָּה אַמָּה וָטֹפַח וְחֵיק הָאַמָּה וְאַמָּה־רֹחַב וּגְבוּלָהּ אֶל־שְׂפָתָהּ סָבִיב זֶרֶת הָאֶחָד וְזֶה גַּב הַמִּזְבֵּחַ׃ 43.14. וּמֵחֵיק הָאָרֶץ עַד־הָעֲזָרָה הַתַּחְתּוֹנָה שְׁתַּיִם אַמּוֹת וְרֹחַב אַמָּה אֶחָת וּמֵהֳעֲזָרָה הַקְּטַנָּה עַד־הָעֲזָרָה הַגְּדוֹלָה אַרְבַּע אַמּוֹת וְרֹחַב הָאַמָּה׃ 43.15. וְהַהַרְאֵל אַרְבַּע אַמּוֹת וּמֵהָאֲרִאֵיל וּלְמַעְלָה הַקְּרָנוֹת אַרְבַּע׃ 43.16. והאראיל [וְהָאֲרִיאֵל] שְׁתֵּים עֶשְׂרֵה אֹרֶךְ בִּשְׁתֵּים עֶשְׂרֵה רֹחַב רָבוּעַ אֶל אַרְבַּעַת רְבָעָיו׃ 43.17. וְהָעֲזָרָה אַרְבַּע עֶשְׂרֵה אֹרֶךְ בְּאַרְבַּע עֶשְׂרֵה רֹחַב אֶל אַרְבַּעַת רְבָעֶיהָ וְהַגְּבוּל סָבִיב אוֹתָהּ חֲצִי הָאַמָּה וְהַחֵיק־לָהּ אַמָּה סָבִיב וּמַעֲלֹתֵהוּ פְּנוֹת קָדִים׃ 43.13. And these are the measures of the altar by cubits—the cubit is a cubit and a handbreadth: the bottom shall be a cubit, and the breadth a cubit, and the border thereof by the edge thereof round about a span; and this shall be the base of the altar." 43.14. And from the bottom upon the ground to the lower settle shall be two cubits, and the breadth one cubit; and from the lesser settle to the greater settle shall be four cubits, and the breadth a cubit." 43.15. And the hearth shall be four cubits; and from the hearth and upward there shall be four horns." 43.16. And the hearth shall be twelve cubits long by twelve broad, square in the four sides thereof." 43.17. And the settle shall be fourteen cubits long by fourteen broad in the four sides thereof; and the border about it shall be half a cubit; and the bottom thereof shall be a cubit about; and the steps thereof shall look toward the east.’"
11. 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.
12. Septuagint, Wisdom of Solomon, 9.13 (2nd cent. BCE - 1st cent. BCE)

9.13. For what man can learn the counsel of God?Or who can discern what the Lord wills?
13. Philo of Alexandria, On The Life of Moses, 2.1, 2.4 (1st cent. BCE - missingth 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.
14. Anon., Epistle of Barnabas, 6.15 (1st cent. CE - 2nd cent. CE)

6.15. For a holy temple unto the Lord, my brethren, is the abode of our heart.
15. Anon., Didache, 11.3-11.6, 11.12, 12.1, 12.3-12.5, 13.1-13.3, 13.6, 15.1 (1st cent. CE - 2nd cent. CE)

16. Clement of Rome, 1 Clement, 41.2 (1st cent. CE - 1st cent. CE)

41.2. οὐ πανταχοῦ, ἀδελφοί, προσφέρονται θυσίαι ἐνδελεχισμοῦ ἢ εὐχῶν C reads proseuxw=n. ἢ περὶ ἁμαρτίας καὶ πλημμελείας, ἀλλ̓ ἢ ἐν Ἱερουσαλὴμ μόνῃ: κἀκεῖ δὲ οὐκ ἐν παντὶ τόπῳ προσφέρεται, ἀλλ̓ ἔμπροσθεν τοῦ ναοῦ πρὸς τὸ θυσιαστήριον, μωμοσκοπηθὲν τὸ προσφερόμενον διὰ τοῦ ἀρχιερέως καὶ τῶν προειρημένων λειτουργῶν.
17. Epictetus, Discourses, 3.22.39, 3.22.43, 3.22.48, 3.22.82, 3.24.67 (1st cent. CE - 2nd cent. CE)

18. Ignatius, To The Ephesians, 9.1 (1st cent. CE - 2nd cent. CE)

9.1. But I have learned that certain persons passed through you from yonder, bringing evil doctrine; whom ye suffered not to sow seed in you, for ye stopped your ears, so that ye might not receive the seed sown by them; forasmuch as ye are stones of a temple, which were prepared beforehand for a building of God the Father, being hoisted up to the heights through the engine of Jesus Christ, which is the Cross, and using for a rope the Holy Spirit; while your faith is your windlass, and love is the way that leadeth up to God.
19. Josephus Flavius, Jewish War, 5.225-5.226, 5.229 (1st cent. CE - 1st cent. CE)

5.225. Before this temple stood the altar, fifteen cubits high, and equal both in length and breadth; each of which dimensions was fifty cubits. The figure it was built in was a square, and it had corners like horns; and the passage up to it was by an insensible acclivity. It was formed without any iron tool, nor did any such iron tool so much as touch it at any time. 5.226. There was also a wall of partition, about a cubit in height, made of fine stones, and so as to be grateful to the sight; this encompassed the holy house and the altar, and kept the people that were on the outside off from the priests. 5.229. but then those priests that were without any blemish upon them went up to the altar clothed in fine linen. They abstained chiefly from wine, out of this fear, lest otherwise they should transgress some rules of their ministration.
20. Mishnah, Middot, 3.1-3.2, 3.4 (1st cent. CE - 3rd cent. CE)

3.1. The altar was thirty-two cubits by thirty-two. It rose a cubit and went in a cubit, and this formed the foundation, leaving thirty cubits by thirty. It then rose five cubits and went in one cubit, and this formed the surround, leaving twenty-eight cubits by twenty-eight. The horns extended a cubit in each direction, thus leaving twenty-six by twenty-six. A cubit on every side was allowed for the priests to go round, thus leaving twenty-four by twenty-four as the place for the wood pile [for the altar fire]. Rabbi Yose said: Originally, the complete area [occupied by the altar] was only twenty-eight cubits by twenty-eight, and it rose with the dimensions mentioned until the space left for the altar pile was only twenty by twenty. When, however, the children of the exile returned, they added four cubits on the north, and four on the west like a gamma, since it is said: “Now the hearth shall be twelve cubits long by twelve broad, square” (Ezekiel 43:16). Is it possible that it was only twelve cubits by twelve? When it says, “With four equal sides” (ibid), this shows that he was measuring from the middle, twelve cubits in every direction. A line of red paint ran round it in the middle to divide between the upper and the lower blood. The foundation ran the whole length of the north and of the west sides, and it took up one cubit on the south and one on the east." 3.2. At the southwestern corner [of the foundation] there were two openings like two small nostrils through which the blood which was poured on the western side of the foundation and on the southern side flowed down till the two streams became mingled in the channel, through which they made their way out to the Kidron wadi." 3.4. The stones both of the ascent and of the altar were taken from the valley of Bet Kerem. They dug into virgin soil and brought from there whole stones on which no iron had been lifted, since iron disqualifies by mere touch, though a flaw made by anything could disqualify. If one of them received a flaw, it was disqualified, but the rest were not. They were whitewashed twice a year, once at Pesah and once at Hag, and the Sanctuary was whitewashed once a year, at Pesah. Rabbi says: they were whitewashed every Friday with a cloth on account of the blood stains. The plaster was not laid on with an iron trowel, for fear that it might touch and disqualify. Since iron was created to shorten man's days and the altar was created to prolong man's days, and it is not right therefore that that which shortens should be lifted against that which prolongs."
21. New Testament, 1 Peter, 2.5 (1st cent. CE - 1st cent. CE)

2.5. You also, as living stones, are built up as a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
22. 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:
23. New Testament, 1 Thessalonians, 1.5, 4.9, 4.11-4.12, 5.14 (1st cent. CE - 1st cent. CE)

1.5. and that our gospel came to you not in word only, but also in power, and in the Holy Spirit, and with much assurance. You know what kind of men we showed ourselves to be among you for your sake. 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.
24. New Testament, 1 Timothy, 5.18 (1st cent. CE - 1st cent. CE)

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.
25. New Testament, 2 Corinthians, 1.5, 2.14-2.15, 3.18, 4.6, 4.10-4.11, 6.8-6.10, 6.14-6.16, 10.18, 11.6, 11.13, 12.12, 13.1 (1st cent. CE - 1st cent. CE)

26. New Testament, 2 Thessalonians, 3.6-3.13 (1st cent. CE - 1st cent. CE)

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.
27. New Testament, Acts, 8.9, 8.11, 8.18-8.24, 17.23 (1st cent. CE - 2nd cent. CE)

8.9. But there was a certain man, Simon by name, who had used sorcery in the city before, and amazed the people of Samaria, making himself out to be some great one 8.11. They listened to him, because for a long time he had amazed them with his sorceries. 8.18. Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money 8.19. saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit. 8.20. But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! 8.21. You have neither part nor lot in this matter, for your heart isn't right before God. 8.22. Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. 8.23. For I see that you are in the gall of bitterness and in the bondage of iniquity. 8.24. Simon answered, "Pray for me to the Lord, that none of the things which you have spoken come on me. 17.23. For as I passed along, and observed the objects of your worship, I found also an altar with this inscription: 'TO AN UNKNOWN GOD.' What therefore you worship in ignorance, this I announce to you.
28. New Testament, Ephesians, 2.21-2.22 (1st cent. CE - 1st cent. CE)

2.21. in whom the whole building, fitted together, grows into a holy temple in the Lord; 2.22. in whom you also are built together for a habitation of God in the Spirit.
29. New Testament, Galatians, 1.10-1.17, 1.23, 2.7, 2.15, 3.19, 3.23, 4.4, 4.9, 4.14, 4.21, 5.18, 6.2, 6.10 (1st cent. CE - 1st cent. CE)

1.10. For am I now seeking thefavor of men, or of God? Or am I striving to please men? For if I werestill pleasing men, I wouldn't be a servant of Christ. 1.11. But Imake known to you, brothers, concerning the gospel which was preachedby me, that it is not according to man. 1.12. For neither did Ireceive it from man, nor was I taught it, but it came to me throughrevelation of Jesus Christ. 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.14. I advanced inthe Jews' religion beyond many of my own age among my countrymen, beingmore exceedingly zealous for the traditions of my fathers. 1.15. Butwhen it was the good pleasure of God, who separated me from my mother'swomb, and called me through his grace 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 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. 1.23. but they only heard: "He who once persecuted us nowpreaches the faith that he once tried to destroy. 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 2.15. 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. 4.4. But when the fullness of the time came,God sent out his Son, born to a woman, born under the law 4.9. But now thatyou have come to know God, or rather to be known by God, why do youturn back again to the weak and miserable elements, to which you desireto be in bondage all over again? 4.14. That which was a temptation to you in my flesh,you didn't despise nor reject; but you received me as an angel of God,even as Christ Jesus. 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. 6.10. So then, as we have opportunity, let's do whatis good toward all men, and especially toward those who are of thehousehold of the faith.
30. New Testament, Hebrews, 7.12-7.13 (1st cent. CE - 1st cent. CE)

7.12. For the priesthood being changed, there is of necessity a change made also in the law. 7.13. For he of whom these things are said belongs to another tribe, from which no one has officiated at the altar.
31. New Testament, Philippians, 1.22, 2.2-2.5, 3.2-3.3, 3.8-3.9, 3.14-3.15, 4.18 (1st cent. CE - 1st cent. CE)

1.22. But if I live on in the flesh, this will bring fruit from my work; yet I don't make known what I will choose. 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 3.2. Beware of the dogs, beware of the evil workers, beware of the false circumcision. 3.3. For we are the circumcision, who worship God in the Spirit, and rejoice in Christ Jesus, and have no confidence in the flesh; 3.8. Yes most assuredly, and I count all things to be loss for the excellency of the knowledge of Christ Jesus, my Lord, for whom I suffered the loss of all things, and count them nothing but refuse, that I may gain Christ 3.9. and be found in him, not having a righteousness of my own, that which is of the law, but that which is through faith in Christ, the righteousness which is from God by faith; 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 3.15. Let us therefore, as many as are perfect, think this way. If in anything you think otherwise, God will also reveal that to you. 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.
32. New Testament, Romans, 1.16-1.18, 3.1, 3.9, 3.20-3.21, 3.24, 3.30-3.31, 4.9, 5.6, 6.1, 6.15, 7.7, 9.4, 9.14, 9.30, 11.34, 12.1, 15.16, 15.19, 15.24 (1st cent. CE - 1st cent. CE)

1.16. For I am not ashamed of the gospel of Christ, for it is the power of God for salvation for everyone who believes; for the Jew first, and also for the Greek. 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 1.18. For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteousness 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. 3.20. Because by the works of the law, no flesh will be justified in his sight. For through the law comes the knowledge of sin. 3.21. But now apart from the law, a righteousness of God has been revealed, being testified by the law and the prophets; 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 3.30. since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 4.9. Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness. 5.6. For while we were yet weak, at the right time Christ died for the ungodly. 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. 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 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; 11.34. For who has known the mind of the Lord? Or who has been his counselor? 12.1. Therefore I urge you, brothers, by the mercies of God, to present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service. 15.16. that I should be a servant of Christ Jesus to the Gentiles, ministering as a priest the gospel of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit. 15.19. in the power of signs and wonders, in the power of God's Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the gospel of Christ; 15.24. whenever I journey to Spain, I will come to you. For I hope to see you on my journey, and to be helped on my way there by you, if first I may enjoy your company for a while.
33. New Testament, Luke, 10.7, 11.51 (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. 11.51. from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation.
34. New Testament, Matthew, 10.10, 23.18, 23.20, 23.35 (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. 23.18. 'Whoever swears by the altar, it is nothing; but whoever swears by the gift that is on it, he is a obligated.' 23.20. He therefore who swears by the altar, swears by it, and by everything on it. 23.35. that on you may come all the righteous blood shed on the earth, from the blood of righteous Abel to the blood of Zachariah son of Barachiah, whom you killed between the sanctuary and the altar.
35. Seneca The Younger, Letters, 70.9 (1st cent. CE - 1st cent. CE)

36. Clement of Alexandria, Miscellanies, 1.17.85.4 (2nd cent. CE - 3rd cent. CE)

37. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)

38. Anon., 4 Baruch, 4.11, 6.8, 9.1

4.11. When he had said this, Baruch departed from the city, weeping andsaying: Grieving because of you, Jerusalem, I went out from you. 6.8. Look at this basket of figs -- for behold, they are 66 years old and have not become shrivelled or rotten, but they are dripping milk. 9.1. Now those who were with Jeremiah were rejoicing and offeringsacrifices on behalf of the people for nine days.


Subjects of this text:

subject book bibliographic info
aaron Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
adiaphora/indistinguishable/neutral Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 160
advantage (sumpheron,utilitas) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 168, 176
alcohol Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 227
altinum Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
ambrose Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
anaphora Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 227
antichrist,heresiological theme Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
antithesis Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 227
apostle Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
appropriation (oikeiōsis) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 160
argument Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 300
aristotle Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163
asyndeton Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 227
athletics/training Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 167, 168
augustine Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
beliar Levison (2009), Filled with the Spirit, 284
body Levison (2009), Filled with the Spirit, 284
christian,early christian christianity Levison (2009), Filled with the Spirit, 284
christianity,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299, 300
clement of rome Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
covenant Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
craft/craftsman (technē) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163, 164, 165, 166
cynics Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
delphi Levison (2009), Filled with the Spirit, 284
didache Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148; Nasrallah (2019), Archaeology and the Letters of Paul, 102
divine presence Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
dreams Levison (2009), Filled with the Spirit, 284
ecclesia,hospitality Nasrallah (2019), Archaeology and the Letters of Paul, 102
epictetus Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
epistemology,pauls Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 160
epistemology,suneidēsis Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
eristic,connection with heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146
eucharist Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
exousia Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
flesh Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
free will Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297, 299, 300
freedom,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297
freedom,stoicism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299, 300
freedom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297
freedom (eleutheria) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 85, 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168, 176
gentiles,judaism,interest in Nasrallah (2019), Archaeology and the Letters of Paul, 102
gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
gnosticism,as sophistical Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147, 148
god,temple of Levison (2009), Filled with the Spirit, 284
good,appropriate actions (kathēkonta) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 158, 161
good,right actions (kathorthōmata) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158
good (agathos) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158
grace Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
heresy,alterity/otherness/exteriority of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
heresy,exclusion of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
historical tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
holiness Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
hospitality,ecclesia Nasrallah (2019), Archaeology and the Letters of Paul, 102
house Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
idol/idolatry Levison (2009), Filled with the Spirit, 284
idol food Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161, 166
idols,food offered to Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
impulses Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 77
inclusio Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
inspiration Levison (2009), Filled with the Spirit, 284
intercession Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
interlocutor Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297
intermediates Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 161, 167
irenaeus,heresiological use of simplicity Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
irenaeus,on heresy and sophism Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147, 148
jesus,last supper of Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
jesus (christ) (see also yeshu) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
jesus christ,in paul Levison (2009), Filled with the Spirit, 284
jew/jewish,hellenistic Levison (2009), Filled with the Spirit, 284
jew/jewish,literature/ authors Levison (2009), Filled with the Spirit, 284
jew/jewish,relationship to christianity Levison (2009), Filled with the Spirit, 284
jewish practices/torah observance,circumcision Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 85
jewish practices/torah observance Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 77, 85, 161, 162, 163, 164, 165, 166
judaism,gentile interest in Nasrallah (2019), Archaeology and the Letters of Paul, 102
knowledge,of god Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
law,god's" '151.0_284.0@law,lawful Levison (2009), Filled with the Spirit, 284
law,lawlessness Levison (2009), Filled with the Spirit, 284
law Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
law of christ Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 160, 161, 162, 163, 164, 165, 166
law of nature/natural law,stoic politics Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163, 164
law of nature/natural law Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163, 164, 165
literature Levison (2009), Filled with the Spirit, 284
liturgy Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
love Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
metaphor Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123; Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
midnight Allison (2018), 4 Baruch, 126
moses Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
necessity/require (anagkē,anagkazō) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 158, 165
panaetius generally Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 176
passions (pathē) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 168
paul,determinism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297, 299, 300
paul,free will Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297, 299, 300
paul,pauline corpus Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
paul Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
paul (saul) Levison (2009), Filled with the Spirit, 284; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338, 404
paul (st.) Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
paul and stoicism,relationship of Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 77
persuasion,means of Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 300
peter (cephas,simon –) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
philo Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
pistis,as gift of the spirit Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
platonism Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 164
pleasure Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297, 299, 300
posidonius generally Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163
possidius Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
post-70 setting of 4 baruch Allison (2018), 4 Baruch, 126
prayer Allison (2018), 4 Baruch, 126
preaching,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
preferreds (proēgmena) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 167, 168
priest and high priest Allison (2018), 4 Baruch, 126
prophetic,call Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 300
rabbis Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338
resurrection of jesus as sign Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
revelation Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
rhetoric,questions Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297
rhetoric,rhetorical Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338
rhetoric Levison (2009), Filled with the Spirit, 284
ritual purity,maintained beyond the temple Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
sabbath Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
sacrifice,symbolism of Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
salvation Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 158, 159, 160, 167, 168
sanctuary Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
scriptures,interpretation of,as basis for pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
secularisation Vanhoye, Moore, Ounsworth (2018), A Perfect Priest: Studies in the Letter to the Hebrews. 168
self-defense,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297
self-understanding,pauline Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 300
sex/sexuality Levison (2009), Filled with the Spirit, 284
sextus sotidius strabo libuscidianus Nasrallah (2019), Archaeology and the Letters of Paul, 102
simon of samaria,as source of all heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
simplicity,jewish notion of Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
simplicity,virtue of simplicity versus heresy Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148
slavery Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 85, 158, 159, 160, 161, 167, 168
socrates Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 159, 164, 165
sophistry,heresy connected to Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147, 148
spirit,characterizations as,breath (life itself) Levison (2009), Filled with the Spirit, 284
spirit,characterizations as,holy Levison (2009), Filled with the Spirit, 284
spirit,modes of presence,indwelling Levison (2009), Filled with the Spirit, 284
spirit,modes of presence,receiving of Levison (2009), Filled with the Spirit, 284
spirit,relation to pistis Morgan (2022), The New Testament and the Theology of Trust: 'This Rich Trust', 165
spiritualization Klawans (2009), Purity, Sacrifice, and the Temple: Symbolism and Supersessionism in the Study of Ancient Judaism, 220
stoic(ism) Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338
stoicism,and paul Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
stoicism,determinism Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299, 300
stoicism,exousia Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
stoicism,on freedom Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
synoptic,tradition Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 404
tarfon,r. Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338
telos Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 157, 158, 159, 168
temple Levison (2009), Filled with the Spirit, 284
temple in jerusalem,altar of Allison (2018), 4 Baruch, 126
temple in jerusalem,holy of holies in Allison (2018), 4 Baruch, 126
thessalonika Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 338
tithing Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 123
travel,missionary activity Nasrallah (2019), Archaeology and the Letters of Paul, 102
value (axia) Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 157, 159, 160, 168, 176
variatio Cain (2013), Jerome and the Monastic Clergy: A Commentary on Letter 52 to Nepotian, 227
virtue Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 77, 158, 164, 176
weapon Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 297, 299, 300
word/the word,of the lord' Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 299
zeus Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 164
αἰσχροκερδής Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147
καπηλεύειν Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 146, 147
χριστέμπορος Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 148