Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 9.20-9.21
καὶ ἐγενόμην τοῖς Ἰουδαίοις ὡς Ἰουδαῖος, ἵνα Ἰουδαίους κερδήσω· τοῖς ὑπὸ νόμον ὡς ὑπὸ νόμον, μὴ ὢν αὐτὸς ὑπὸ νόμον, ἵνα τοὺς ὑπὸ νόμον κερδήσω· To the Jews I became as a Jew, that I might gain Jews; to thosewho are under the law, as under the law, that I might gain those whoare under the law;
τοῖς ἀνόμοις ὡς ἄνομος, μὴ ὢν ἄνομος θεοῦ ἀλλʼ ἔννομος Χριστοῦ, ἵνα κερδανῶ τοὺς ἀνόμους· to those who are without law, as without law(not being without law toward God, but under law toward Christ), that Imight win those who are without law.

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

40 results
1. Hebrew Bible, Deuteronomy, 25.7-25.8, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE) 25.7. וְאִם־לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת־יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל־הַזְּקֵנִים וְאָמְרָה מֵאֵין יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי׃ 25.8. וְקָרְאוּ־לוֹ זִקְנֵי־עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ׃ 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 25.7. And if the man like not to take his brother’s wife, then his brother’s wife shall go up to the gate unto the elders, and say: ‘My husband’s brother refuseth to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me.’" 25.8. Then the elders of his city shall call him, and speak unto him; and if he stand, and say: ‘I like not to take her’;" 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Exodus, 3.5 (9th cent. BCE - 3rd cent. BCE) 3.5. וַיֹּאמֶר אַל־תִּקְרַב הֲלֹם שַׁל־נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת־קֹדֶשׁ הוּא׃ 3.5. And He said: ‘Draw not nigh hither; put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’"
3. Hebrew Bible, Genesis, 38.8 (9th cent. BCE - 3rd cent. BCE) 38.8. וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל־אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ וְהָקֵם זֶרַע לְאָחִיךָ׃ 38.8. And Judah said unto O: ‘Go in unto thy brother’s wife, and perform the duty of a husband’s brother unto her, and raise up seed to thy brother.’"
4. Hebrew Bible, Leviticus, 18.5, 19.18 (9th cent. BCE - 3rd cent. BCE) 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 19.18. לֹא־תִקֹּם וְלֹא־תִטֹּר אֶת־בְּנֵי עַמֶּךָ וְאָהַבְתָּ לְרֵעֲךָ כָּמוֹךָ אֲנִי יְהוָה׃ 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." 19.18. Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD."
5. 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."
6. Hebrew Bible, Joshua, 5.15 (8th cent. BCE - 5th cent. BCE) 5.15. וַיֹּאמֶר שַׂר־צְבָא יְהוָה אֶל־יְהוֹשֻׁעַ שַׁל־נַעַלְךָ מֵעַל רַגְלֶךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עֹמֵד עָלָיו קֹדֶשׁ הוּא וַיַּעַשׂ יְהוֹשֻׁעַ כֵּן׃ 5.15. And the captain of the LORD’S host said unto Joshua: ‘Put off thy shoe from off thy foot; for the place whereon thou standest is holy.’ And Joshua did so."
7. Theognis, Elegies, 214, 213 (6th cent. BCE - 5th cent. BCE)
8. Plato, Euthydemus, None (5th cent. BCE - 4th cent. BCE)
9. Septuagint, Judith, 10.5 (2nd cent. BCE - 0th cent. CE) 10.5. And she gave her maid a bottle of wine and a flask of oil, and filled a bag with parched grain and a cake of dried fruit and fine bread; and she wrapped up all her vessels and gave them to her to carry.
10. Septuagint, Wisdom of Solomon, 16.2-16.3, 16.5, 16.10, 16.12-16.14 (2nd cent. BCE - 1st cent. BCE) 16.2. Instead of this punishment thou didst show kindness to thy people,and thou didst prepare quails to eat,a delicacy to satisfy the desire of appetite; 16.3. in order that those men, when they desired food,might lose the least remt of appetite because of the odious creatures sent to them,while thy people, after suffering want a short time,might partake of delicacies. 16.5. For when the terrible rage of wild beasts came upon thy people and they were being destroyed by the bites of writhing serpents,thy wrath did not continue to the end; 16.10. but thy sons were not conquered even by the teeth of venomous serpents,for thy mercy came to their help and healed them. 16.12. For neither herb nor poultice cured them,but it was thy word, O Lord, which heals all men. 16.13. For thou hast power over life and death;thou dost lead men down to the gates of Hades and back again. 16.14. A man in his wickedness kills another,but he cannot bring back the departed spirit,nor set free the imprisoned soul.
11. 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.
12. Epictetus, Discourses, 1.2.8-1.2.9, 3.13.21, 3.22.39, 3.22.43, 3.22.48, 3.22.82, 3.24.67, 4.1 (1st cent. CE - 2nd cent. CE)
13. Josephus Flavius, Jewish Antiquities, 12.119-12.120 (1st cent. CE - 1st cent. CE) 12.119. 1. The Jews also obtained honors from the kings of Asia when they became their auxiliaries; for Seleucus Nicator made them citizens in those cities which he built in Asia, and in the lower Syria, and in the metropolis itself, Antioch; and gave them privileges equal to those of the Macedonians and Greeks, who were the inhabitants, insomuch that these privileges continue to this very day:
14. Josephus Flavius, Jewish War, 2.591-2.592 (1st cent. CE - 1st cent. CE) 2.591. He after that contrived a very shrewd trick, and pretending that the Jews who dwelt in Syria were obliged to make use of oil that was made by others than those of their own nation, he desired leave of Josephus to send oil to their borders; 2.592. o he bought four amphorae with such Tyrian money as was of the value of four Attic drachmae, and sold every half-amphora at the same price. And as Galilee was very fruitful in oil, and was peculiarly so at that time, by sending away great quantities, and having the sole privilege so to do, he gathered an immense sum of money together, which money he immediately used to the disadvantage of him who gave him that privilege;
15. Josephus Flavius, Against Apion, 2.209-2.210 (1st cent. CE - 1st cent. CE) 2.209. 29. It will be also worth our while to see what equity our legislator would have us exercise in our intercourse with strangers; for it will thence appear that he made the best provision he possibly could, both that we should not dissolve our own constitution, nor show any envious mind towards those that would cultivate a friendship with us.
16. Josephus Flavius, Life, 75-76, 74 (1st cent. CE - 1st cent. CE)
17. Mishnah, Avodah Zarah, 2.6 (1st cent. CE - 3rd cent. CE) 2.6. The following articles of non-Jews are prohibited but the prohibition does not extend to deriving benefit from them: 1. milk which a non-Jew milked without an israelite watching him, 2. their bread and oil (Rabbi and his court permitted the oil) 3. stewed and pickled things into which they are accustomed to put wine or vinegar, 4. pickled herring which had been minced, 5. brine in which there is no kalbith-fish floating, 6. helek, 7. pieces of asa foetida 8. and sal-conditum. Behold these are prohibited but the prohibition does not extend to deriving benefit from them."
18. New Testament, 1 Peter, 3.1 (1st cent. CE - 1st cent. CE) 3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word;
19. New Testament, 1 Corinthians, 1.8, 1.9, 1.18, 1.19, 1.22, 1.23, 1.24, 1.25, 1.30, 2.5, 2.16, 3.5, 3.6, 3.7, 3.8, 3.9, 3.14, 3.15, 3.19, 4.6, 4.7, 4.12, 6.12, 7.1, 7.17, 7.21, 7.22, 7.29, 7.30, 7.31, 8, 8.1, 8.1-11.1, 8.2, 8.3, 8.4, 8.5, 8.6, 8.7, 8.8, 8.9, 8.10, 8.11, 8.12, 8.13, 9, 9.1, 9.2, 9.3, 9.4, 9.5, 9.6, 9.7, 9.8, 9.9, 9.10, 9.11, 9.12, 9.13, 9.14, 9.15, 9.16, 9.17, 9.18, 9.19, 9.21, 9.22, 9.23, 9.24, 9.25, 9.26, 9.27, 10, 10.1, 10.2, 10.3, 10.4, 10.5, 10.6, 10.7, 10.8, 10.9, 10.10, 10.11, 10.12, 10.13, 10.14, 10.15, 10.16, 10.17, 10.18, 10.19, 10.20, 10.21, 10.22, 10.23-11.1, 10.31, 10.31-11.1, 10.32, 10.33, 12, 12.2, 12.7, 12.11, 12.12, 12.13, 12.14, 12.15, 12.16, 12.17, 12.18, 12.19, 12.20, 12.21, 12.22, 12.23, 12.24, 12.25, 12.26, 12.27 (1st cent. CE - 1st cent. CE) 1.18. For the word of the cross isfoolishness to those who are dying, but to us who are saved it is thepower of God.
20. New Testament, 1 Thessalonians, 1.2, 1.3, 1.5, 2.1, 2.5, 2.11, 2.12, 2.14, 2.15, 2.16, 3.2, 3.3, 3.4, 3.9, 3.10, 3.11, 3.12, 3.13, 4.13-5.11, 5.2, 5.23 (1st cent. CE - 1st cent. CE) 1.2. We always give thanks to God for all of you, mentioning you in our prayers
21. New Testament, 2 Corinthians, 3.7, 3.13, 3.17, 6.8-6.10, 10.1-10.2, 11.2-11.33, 12.11-12.12 (1st cent. CE - 1st cent. CE)
22. New Testament, 2 Timothy, 2.1-2.2 (1st cent. CE - 1st cent. CE) 2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.2. The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also.
23. New Testament, Acts, 6.1, 7.58, 9.29, 13.14-13.48, 16.12-16.15, 17.10, 17.12, 21.18-21.22, 22.3 (1st cent. CE - 2nd cent. CE) 6.1. Now in those days, when the number of the disciples was multiplying, there arose a grumbling of the Grecian Jews against the Hebrews because their widows were neglected in the daily service. 7.58. They threw him out of the city, and stoned him. The witnesses placed their garments at the feet of a young man named Saul. 9.29. preaching boldly in the name of the Lord. He spoke and disputed against the Grecian Jews, but they were seeking to kill him. 13.14. But they, passing through from Perga, came to Antioch of Pisidia. They went into the synagogue on the Sabbath day, and sat down. 13.15. After the reading of the law and the prophets, the rulers of the synagogue sent to them, saying, "Brothers, if you have any word of exhortation for the people, speak. 13.16. Paul stood up, and beckoning with his hand said, "Men of Israel, and you who fear God, listen. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 13.18. For about the time of forty years he put up with them in the wilderness. 13.19. When he had destroyed seven nations in the land of Canaan, he gave them their land for an inheritance, for about four hundred fifty years. 13.20. After these things he gave them judges until Samuel the prophet. 13.21. Afterward they asked for a king, and God gave to them Saul the son of Kish, a man of the tribe of Benjamin, for forty years. 13.22. When he had removed him, he raised up David to be their king, to whom he also testified, 'I have found David the son of Jesse, a man after my heart, who will do all my will.' 13.23. From this man's seed, God has brought salvation to Israel according to his promise 13.24. before his coming, when John had first preached the baptism of repentance to all the people of Israel. 13.25. As John was fulfilling his course, he said, 'What do you suppose that I am? I am not he. But behold, one comes after me the sandals of whose feet I am not worthy to untie.' 13.26. Brothers, children of the stock of Abraham, and those among you who fear God, the word of this salvation is sent out to you. 13.27. For those who dwell in Jerusalem, and their rulers, because they didn't know him, nor the voices of the prophets which are read every Sabbath, fulfilled them by condemning him. 13.28. Though they found no cause for death, they still asked Pilate to have him killed. 13.29. When they had fulfilled all things that were written about him, they took him down from the tree, and laid him in a tomb. 13.30. But God raised him from the dead 13.31. and he was seen for many days by those who came up with him from Galilee to Jerusalem, who are his witnesses to the people. 13.32. We bring you good news of the promise made to the fathers 13.33. that God has fulfilled the same to us, their children, in that he raised up Jesus. As it is also written in the second psalm, 'You are my Son. Today I have become your father.' 13.34. Concerning that he raised him up from the dead, now no more to return to corruption, he has spoken thus: 'I will give you the holy and sure blessings of David.' 13.35. Therefore he says also in another psalm, 'You will not allow your Holy One to see decay.' 13.36. For David, after he had in his own generation served the counsel of God, fell asleep, and was laid with his fathers, and saw decay. 13.37. But he whom God raised up saw no decay. 13.38. Be it known to you therefore, brothers, that through this man is proclaimed to you remission of sins 13.39. and by him everyone who believes is justified from all things, from which you could not be justified by the law of Moses. 13.40. Beware therefore, lest that come on you which is spoken in the prophets: 13.41. 'Behold, you scoffers, and wonder, and perish; For I work a work in your days, A work which you will in no way believe, if one declares it to you.' 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 17.10. The brothers immediately sent Paul and Silas away by night to Beroea. When they arrived, they went into the Jewish synagogue. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 21.18. The day following, Paul went in with us to James; and all the elders were present. 21.19. When he had greeted them, he reported one by one the things which God had worked among the Gentiles through his ministry. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 21.21. They have been informed about you, that you teach all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children neither to walk after the customs. 21.22. What then? The assembly must certainly meet, for they will hear that you have come. 22.3. I am indeed a Jew, born in Tarsus of Cilicia, but brought up in this city at the feet of Gamaliel, instructed according to the strict manner of the law of our fathers, being zealous for God, even as you all are this day.
24. New Testament, James, 1.1, 1.5, 1.9-1.11, 1.25, 2.1-2.26, 3.13-3.17, 4.11-4.12, 5.1-5.6 (1st cent. CE - 1st cent. CE) 1.1. James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are in the Dispersion: Greetings. 1.5. But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach; and it will be given to him. 1.9. But let the brother in humble circumstances glory in his high position; 1.10. and the rich, in that he is made humble, because like the flower in the grass, he will pass away. 1.11. For the sun arises with the scorching wind, and withers the grass, and the flower in it falls, and the beauty of its appearance perishes. So also will the rich man fade away in his pursuits. 1.25. But he who looks into the perfect law, the law of freedom, and continues, not being a hearer who forgets but a doer of the work, this man will be blessed in what he does. 2.1. My brothers, don't hold the faith of our Lord Jesus Christ of glory with partiality. 2.2. For if a man with a gold ring, in fine clothing, comes into your assembly, and a poor man in filthy clothing also comes in; 2.3. and you pay special attention to him who wears the fine clothing, and say, "Sit here in a good place;" and you tell the poor man, "Stand there," or "Sit by my footstool; 2.4. haven't you shown partiality among yourselves, and become judges with evil thoughts? 2.5. Listen, my beloved brothers. Didn't God choose those who are poor in this world to be rich in faith, and heirs of the kingdom which he promised to those who love him? 2.6. But you have dishonored the poor man. Don't the rich oppress you, and personally drag you before the courts? 2.7. Don't they blaspheme the honorable name by which you are called? 2.8. However, if you fulfill the royal law, according to the Scripture, "You shall love your neighbor as yourself," you do well. 2.9. But if you show partiality, you commit sin, being convicted by the law as transgressors. 2.10. For whoever shall keep the whole law, and yet stumble in one point, he has become guilty of all. 2.11. For he who said, "Do not commit adultery," said also, "Do not commit murder." Now if you do not commit adultery, but murder, you have become a transgressor of the law. 2.12. So speak, and so do, as men who are to be judged by a law of freedom. 2.13. For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment. 2.14. What good is it, my brothers, if a man says he has faith, but has no works? Can that faith save him? 2.15. And if a brother or sister is naked and in lack of daily food 2.16. and one of you tells them, "Go in peace, be warmed and filled;" and yet you didn't give them the things the body needs, what good is it? 2.17. Even so faith, if it has no works, is dead in itself. 2.18. Yes, a man will say, "You have faith, and I have works." Show me your faith from your works, and I by my works will show you my faith. 2.19. You believe that God is one. You do well. The demons also believe, and shudder. 2.20. But do you want to know, vain man, that faith apart from works is dead? 2.21. Wasn't Abraham our father justified by works, in that he offered up Isaac his son on the altar? 2.22. You see that faith worked with his works, and by works faith was perfected; 2.23. and the Scripture was fulfilled which says, "Abraham believed God, and it was accounted to him as righteousness;" and he was called the friend of God. 2.24. You see then that by works, a man is justified, and not only by faith. 2.25. In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? 2.26. For as the body apart from the spirit is dead, even so faith apart from works is dead. 3.13. Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom. 3.14. But if you have bitter jealousy and selfish ambition in your heart, don't boast and don't lie against the truth. 3.15. This wisdom is not that which comes down from above, but is earthly, sensual, and demonic. 3.16. For where jealousy and selfish ambition are, there is confusion and every evil deed. 3.17. But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy. 4.11. Don't speak against one another, brothers. He who speaks against a brother and judges his brother, speaks against the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge. 4.12. Only one is the lawgiver, who is able to save and to destroy. But who are you to judge another? 5.1. Come now, you rich, weep and howl for your miseries that are coming on you. 5.2. Your riches are corrupted and your garments are moth-eaten. 5.3. Your gold and your silver are corroded, and their corrosion will be for a testimony against you, and will eat your flesh like fire. You have laid up your treasure in the last days. 5.4. Behold, the wages of the laborers who mowed your fields, which you have kept back by fraud, cry out, and the cries of those who reaped have entered into the ears of the Lord of Hosts. 5.5. You have lived delicately on the earth, and taken your pleasure. You have nourished your hearts as in a day of slaughter. 5.6. You have condemned, you have murdered the righteous one. He doesn't resist you.
25. New Testament, Jude, 10-25, 4-9, 1 (1st cent. CE - 1st cent. CE)
26. New Testament, Colossians, 1.28, 3.11 (1st cent. CE - 1st cent. CE) 1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus; 3.11. where there can't be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, freeman; but Christ is all, and in all.
27. New Testament, Ephesians, 4.11-4.12, 4.14 (1st cent. CE - 1st cent. CE) 4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
28. New Testament, Galatians, 1.1, 1.6-1.9, 1.13-1.17, 2.4, 2.7-2.16, 3.10, 3.13, 3.19, 3.23, 3.28, 4.21-4.31, 5.1, 5.13, 5.18, 5.26, 6.2, 6.8-6.9, 6.16 (1st cent. CE - 1st cent. CE) 1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 1.6. I marvel that you are so quickly deserting him who called you in the grace of Christ to a different gospel; 1.7. and there isn'tanother gospel. Only there are some who trouble you, and want topervert the gospel of Christ. 1.8. But even though we, or an angelfrom heaven, should preach to you any gospel other than that which wepreached to you, let him be cursed. 1.9. As we have said before, so Inow say again: if any man preaches to you any gospel other than thatwhich you received, let him be cursed. 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. 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; 2.7. 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. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 2.16. yet knowing that a man is not justified by the works of the law butthrough the faith of Jesus Christ, even we believed in Christ Jesus,that we might be justified by faith in Christ, and not by the works ofthe law, because no flesh will be justified by the works of the law. 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 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. 3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.23. However, the son by thehandmaid was born according to the flesh, but the son by the free womanwas born through promise. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 4.25. For this Hagar is Mount Sinai inArabia, and answers to the Jerusalem that exists now, for she is inbondage with her children. 4.26. But the Jerusalem that is above isfree, which is the mother of us all. 4.27. For it is written,"Rejoice, you barren who don't bear. Break forth and shout, you that don't travail. For more are the children of the desolate than of her who has a husband. 4.28. Now we, brothers, as Isaac was, are children of promise. 4.29. But as then, he who was born according to the flesh persecutedhim who was born according to the Spirit, so also it is now. 4.30. However what does the Scripture say? "Throw out the handmaid and herson, for the son of the handmaid will not inherit with the son of thefree woman. 4.31. So then, brothers, we are not children of ahandmaid, but of the free woman. 5.1. Stand firm therefore in the liberty by which Christ has madeus free, and don't be entangled again with a yoke of bondage. 5.13. For you, brothers, were called for freedom. Only don't useyour freedom for gain to the flesh, but through love be servants to oneanother. 5.18. But if you are led by theSpirit, you are not under the law. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up. 6.16. As many as walk by this rule, peace and mercy be on them, and onGod's Israel.
29. New Testament, Philippians, 2.2-2.5, 3.5-3.6, 4.3 (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 3.5. circumcised the eighth day, of the stock of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; concerning the law, a Pharisee; 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life.
30. New Testament, Romans, 1.16, 2.9-2.10, 2.17-2.24, 2.28-2.29, 3.1, 3.8-3.9, 3.20, 3.29, 3.31, 6.1, 6.14-6.15, 7.7, 9.2-9.5, 9.14, 9.24, 9.30, 10.5-10.13, 11.1, 11.13-11.14, 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. 2.9. oppression and anguish, on every soul of man who works evil, on the Jew first, and also on the Greek. 2.10. But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. 2.17. Indeed you bear the name of a Jew, and rest on the law, and glory in God 2.18. and know his will, and approve the things that are excellent, being instructed out of the law 2.19. and are confident that you yourself are a guide of the blind, a light to those who are in darkness 2.20. a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 2.21. You therefore who teach another, don't you teach yourself? You who preach that a man shouldn't steal, do you steal? 2.22. You who say a man shouldn't commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 2.23. You who glory in the law, through your disobedience of the law do you dishonor God? 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 2.28. For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 2.29. but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit not in the letter; whose praise is not from men, but from God. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.8. Why not (as we are slanderously reported, and as some affirm that we say), "Let us do evil, that good may come?" Those who say so are justly condemned. 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. 3.29. Or is God the God of Jews only? Isn't he the God of Gentiles also? Yes, of Gentiles also 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? 6.14. For sin will not have dominion over you. For you are not under law, but under grace. 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. 9.2. that I have great sorrow and unceasing pain in my heart. 9.3. For I could wish that I myself were accursed from Christ for my brothers' sake, my relatives according to the flesh 9.4. who are Israelites; whose is the adoption, the glory, the covets, the giving of the law, the service, and the promises; 9.5. of whom are the fathers, and from whom is Christ as concerning the flesh, who is over all, God, blessed forever. Amen. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.24. us, whom he also called, not from the Jews only, but also from the Gentiles? 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; 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 11.1. I ask then, Did God reject his people? May it never be! For I also am an Israelite, a descendant of Abraham, of the tribe of Benjamin. 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 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.
31. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE) 1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision
32. New Testament, John, 1.27, 14.6 (1st cent. CE - 1st cent. CE) 1.27. He is the one who comes after me, who has come to be before me, whose sandal strap I'm not worthy to untie. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
33. New Testament, Luke, 3.16 (1st cent. CE - 1st cent. CE) 3.16. John answered them all, "I indeed baptize you with water, but he comes who is mightier than I, the latchet of whose sandals I am not worthy to loosen. He will baptize you in the Holy Spirit and fire
34. New Testament, Mark, 1.7 (1st cent. CE - 1st cent. CE) 1.7. He preached, saying, "After me comes he who is mightier than I, the thong of whose sandals I am not worthy to stoop down and loosen.
35. New Testament, Matthew, 13.55, 18.15, 22.24 (1st cent. CE - 1st cent. CE) 13.55. Isn't this the carpenter's son? Isn't his mother called Mary, and his brothers, James, Joses, Simon, and Judas? 18.15. If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your brother. 22.24. saying, "Teacher, Moses said, 'If a man dies, having no children, his brother shall marry his wife, and raise up seed for his brother.'
36. Seneca The Younger, Letters, 18.5-18.6, 18.9, 18.13, 59.16, 70.9 (1st cent. CE - 1st cent. CE)
37. Clement of Alexandria, Miscellanies, 1.1.18, 1.3.23, 1.5.31, 1.9.43 (2nd cent. CE - 3rd cent. CE)
38. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
39. Anon., Letter of Aristeas, 107 107. are bound by the rules of purity, lest they should touch anything which is unlawful. It was not without reason that the original founders of the city built it in due proportions, for they possessed clear insight with regard to what was required. For the country is extensive and beautiful. Some parts of it are level, especially the districts which belong to Samaria, as it is called, and which border on the land of the Idumeans, other parts are mountainous, especially (those which are contiguous to the land of Judea). The people therefore are bound to devote themselves to agriculture and the cultivation of the soil that by this means they may have a plentiful supply of crops. In this way
40. Babylonian Talmud, Avodah Zarah, None 36b. (מלאכי ג, ט) במארה אתם נארים ואותי אתם קובעים הגוי כולו אי איכא גוי כולו אין אי לא לא,גופא אמר באלי אמר אבימי נותאה משמיה דרב פיתן ושמנן יינן ובנותיהן כולן משמונה עשר דבר הן בנותיהן מאי היא אמר רב נחמן בר יצחק גזרו על בנותיהן נידות מעריסותן,וגניבא משמיה דרב אמר כולן משום עבודת כוכבים גזרו בהן דכי אתא רב אחא בר אדא א"ר יצחק גזרו על פיתן משום שמנן מאי אולמיה דשמן מפת,אלא על פיתן ושמנן משום יינן ועל יינן משום בנותיהן ועל בנותיהן משום דבר אחר ועל דבר אחר משום ד"א,בנותיהן דאורייתא היא דכתיב (דברים ז, ג) לא תתחתן בם דאורייתא ז' אומות אבל שאר עובדי כוכבים לא ואתו אינהו וגזור אפילו דשאר עובדי כוכבים,ולר"ש בן יוחי דאמר (דברים ז, ד) כי יסיר את בנך מאחרי לרבות כל המסירות מאי איכא למימר אלא דאורייתא אישות דרך חתנות ואתו אינהו גזור אפילו דרך זנות,זנות נמי בבית דינו של שם גזרו דכתיב (בראשית לח, כד) ויאמר יהודה הוציאוה ותשרף,אלא דאורייתא עובד כוכבים הבא על בת ישראל דמשכה בתריה אבל ישראל הבא על העובדת כוכבים לא ואתו אינהו גזור אפי' ישראל הבא על העובדת כוכבים,ישראל הבא על העובדת כוכבים הלכה למשה מסיני היא דאמר מר הבועל ארמית קנאין פוגעין בו,א"ל דאורייתא בפרהסיא וכמעשה שהיה ואתו אינהו גזור אפילו בצינעא בצינעא נמי בית דינו של חשמונאי גזרו,[דכי אתא רב דימי אמר ב"ד של חשמונאי גזרו] ישראל הבא על העובדת כוכבים חייב משום נשג"א,כי אתא רבין אמר משום נשג"ז,כי גזרו בית דינו של חשמונאי ביאה אבל ייחוד לא ואתו אינהו גזור אפי' ייחוד ייחוד נמי בית דינו של דוד גזרו,דאמר רב יהודה באותה שעה גזרו על ייחוד אמרי התם ייחוד דבת ישראל אבל ייחוד דעובדת כוכבים לא ואתו אינהו גזרו אפי' אייחוד דעובדת כוכבים,ייחוד דבת ישראל דאורייתא היא דאמר ר' יוחנן משום ר"ש בן יהוצדק רמז לייחוד מן התורה מנין שנאמר (דברים יג, ז) כי יסיתך אחיך בן אמך וכי בן אם מסית בן אב אינו מסית,אלא בן מתייחד עם אמו ואין אחר מתייחד עם כל עריות שבתורה,ייחוד דאורייתא דאשת איש ואתא דוד וגזר אפי' אייחוד דפנויה ואתו תלמידי בית שמאי ובית הלל גזור אפי' אייחוד דעובדת כוכבים,מאי על ד"א משום ד"א אמר רב נחמן בר יצחק גזרו על תינוק עובד כוכבים שיטמא בזיבה שלא יהא תינוק ישראל רגיל אצלו במשכב זכור,דא"ר זירא צער גדול היה לי אצל ר' אסי ור' אסי אצל ר' יוחנן ור' יוחנן אצל ר' ינאי ור' ינאי אצל רבי נתן בן עמרם ור"נ בן עמרם אצל רבי תינוק עובד כוכבים מאימתי מטמא בזיבה ואמר לי בן יומו וכשבאתי אצל ר' חייא אמר לי בן ט' שנים ויום אחד,וכשבאתי והרציתי דברי לפני רבי אמר לי הנח דברי ואחוז דברי רבי חייא דאמר תינוק עובד כוכבים אימתי מטמא בזיבה בן תשע שנים ויום אחד 36b. It is the verse: b“You are cursed with the curse, yet you rob Me, even this whole nation”(Malachi 3:9). This teaches that bif there isthe acceptance of bthe whole nation, yes,an ordice may be instituted, but bif not, no,the ordice may not be instituted.,§ The Gemara discusses bthematter bitself: Balei saysthat bAvimi of Nota says in the name of Rav:The prohibitions with regard to gentiles’ bbread and their oil, their wine and their daughters, are all from the eighteen mattersissued in a single day in the time of the students of Shammai and Hillel. The Gemara asks: With regard to btheir daughters, what isthe decree? bRabbi Naḥman bar Yitzḥak says: They decreed upon their daughtersthat they should be classified as bmenstruating women fromthe time they are in btheir cradle,i.e., they decreed that from when they are young, gentile women are always considered to be menstruating.,The Gemara presents another opinion. bAnd Geneiva says in the name of Rav:Gentiles’ bread, oil, wine, and daughters were ball decreed upon due tothe concern that Jews might participate in bidol worshipwith gentiles as a result of intermingling with them. bAs, when Rav Aḥa bar Adda camefrom Eretz Yisrael to Babylonia he said that bRabbi Yitzḥak says: They decreeda prohibition bupon their bread due to their oil.The Gemara asks: In bwhatway bis theprohibition with regard to boil stronger thanthe prohibition with regard to bbread?That is, why does the primary concern relate to the oil of gentiles rather than their bread?,The Gemara offers a different interpretation: bRather,they issued a decree prohibiting btheir bread and their oil due to their wine. Andthey issued the decree prohibiting btheir wine due tothe fact that this leads to familiarity, and Jews will come to marry btheir daughters. Andthey issued a decree prohibiting btheir daughters due to something else,idolatry. bAndthey further issued a decree bon something else due to something else,which will be explained by the Gemara.,It was stated that the prohibition against marrying the daughters of gentiles was decreed on account of idolatry. The Gemara raises an objection: But the prohibition against marrying btheir daughters isprescribed bby Torah law, as it is written: “Neither shall you make marriages with them”(Deuteronomy 7:3). The Gemara explains: bBy Torah lawintermarriage is prohibited only with the bsevenCanaanite bnations, butintermarriage with bthe other nationsof the world is bnotprohibited, bandthe students of Shammai and Hillel bcame and decreedthat intermarriage is prohibited bevenwith bthe other nations. /b,The Gemara asks: bAnd according tothe opinion of bRabbi Shimon ben Yoḥai, who saysthat the subsequent verse: b“For he will turn away your son from following Me”(Deuteronomy 7:4) serves bto include all who turn awayone’s son from God, i.e., all gentiles, bwhat is there to say? Rather, by Torah lawonly bsexual relations by way of marriageare prohibited, band they cameand bdecreedthat sexual relations are prohibited beven by way of licentiousness. /b,The Gemara raises an objection: bLicentioussexual intercourse was balsoprohibited earlier, as bthey decreeda prohibition in this regard bin the court of Shem, as it is written:“It was told to Judah, saying: Tamar your daughter-in-law has played the harlot; and moreover, behold, she is with child by harlotry. bAnd Judah said: Bring her forth, and let her be burned”(Genesis 38:24). This proves that the prohibition against licentious intercourse with a gentile was in force long before the time of the students of Shammai and Hillel.,The Gemara explains: bRather,the prohibition prescribed bby Torah lawapplies to the case of ba gentile who engaged in intercourse with a Jewish woman, as she is drawn after himtoward idolatry, bbutthe case of ba Jew who engaged in intercourse with a gentile womanis bnotincluded in the prohibition by Torah law. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies bevento ba Jew who engaged in intercourse with a gentile woman. /b,The Gemara rejects this: The prohibition concerning ba Jew who engaged in intercourse with a gentile woman is a ihalakha /itransmitted bto Moses from Sinai,not a rabbinic ordice. bAs the Master said:With regard to bone who engages in intercourse with an Aramean woman, zealots may attack him,as Pinehas did to Zimri in the wilderness (see Numbers 25:6–8)., bHe said to him: By Torah lawintercourse with a gentile is prohibited bin public, andonly in situations blike the incident that occurred,as described in Numbers, chapter 25. bAndthe students of Shammai and Hillel bcameand bdecreedthat the prohibition applies beven in private.The Gemara raises another difficulty: This was balsoprohibited bin private,as bthe court of the Hasmoneans decreedthat it is prohibited., bAs when Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid: The court of the Hasmoneans decreedthat ba Jew who engaged in intercourse with a gentile woman bearsliability bfortransgressing four prohibitions, represented by the mnemonic: iNun /i, ishin /i, igimmel /i, ialef /i.These letters stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and married woman [ ieshet ish /i]. By rabbinic law, a man who engages in intercourse with a gentile woman is considered to have violated the prohibitions involved in having intercourse with all four of these women.,And bwhen Ravin camefrom Eretz Yisrael to Babylonia, he bsaid:He bears liability bforfour prohibitions represented by the mnemonic: iNun /i, ishin /i, igimmel /i, izayin /i,which stands for: Menstruating woman [ inidda /i], maidservant [ ishifḥa /i], gentile [ igoya /i], and prostitute [ izona /i]. In any case, it is apparent that this decree was in force before the time of the students of Shammai and Hillel.,The Gemara answers: bWhen the court of the Hasmoneans decreed,they prohibited only bsexual intercourse, butwith regard to bseclusionwith a gentile woman, bno,they did not prohibit that. bAndthe students of Shammai and Hillel bcameand bdecreedthat beven seclusionwith a gentile woman is prohibited. The Gemara raises an objection: bSeclusionwas balsoprohibited earlier, as bthe court ofKing bDavid decreedthat with regard to this matter., bAs Rav Yehuda says: At that time,after the incident involving Amnon and Tamar (see II Samuel 13:1–19), bthey decreed with regard to seclusion.The Sages bsaidin response to the objection: bThere,in David’s court, bseclusion with a Jewish womanwas prohibited, bbut seclusion with a gentile womanwas bnotprohibited. bAndthe students of Shammai and Hillel bcameand bdecreeda prohibition beven with regard to seclusion with a gentile woman. /b,The Gemara raises yet another difficulty: bSeclusion with a Jewish woman isprohibited bby Torah law, as Rabbi Yoḥa says in the name of Rabbi Shimon ben Yehotzadak: Where is there an allusion in the Torah tothe prohibition against bseclusion? As it is stated: “If your brother, the son of your mother, entices you”(Deuteronomy 13:7). bAnd does onlya half brother who is bthe son of a mother enticeone to sin, whereas bthe son of a father does not entice? /b, bRather,there is a greater concern that a maternal half brother might entice one to sin, as ba son secludes himself with his mother, and no other may seclude himself with anyof bthose with whom relations are forbidden by the Torah.Since an individual and his maternal half brother both seclude themselves with their shared mother, they are frequently together in private, and this facilitates enticement. In any case, it is clear that the prohibition against seclusion with a Jewish woman preceded King David.,The Gemara explains: The prohibition against bseclusionprescribed bby Torah lawapplies specifically to ba married woman, and David came and decreeda prohibition beven with regard to seclusion with an unmarried woman. Andlater bthe students of Beit Shammai and Beit Hillel cameand bdecreed even with regard to seclusion with a gentile woman. /b,§ It was stated above that they issued a decree prohibiting the daughters of gentiles due to something else, idolatry. And they further issued a decree on something else due to something else. The Gemara asks: bWhatis the meaning of: And they further issued a decree bon something else due to something else? Rav Naḥman bar Yitzḥak says: They decreed upona male bgentile child that he imparts ritual impurity asthough he were a Jew who experienced a gonorrhea-like bdischarge [ iziva /i],so bthat a Jewish child will not become familiar with him,leading bto homosexual intercourse.The Sages employed a euphemism when referring to this decree., bAs Rabbi Zeira says: I had great trouble with Rabbi Asiwhen I asked him the following question, bandlikewise bRabbi Asiexperienced trouble bwith Rabbi Yoḥawhen he posed it to him. bAnd Rabbi Yoḥahad trouble bwith Rabbi Yannai, and Rabbi Yannaihad trouble bwith Rabbi Natan ben Amram, and Rabbi Natan ben Amramhad trouble bwith RabbiYehuda HaNasi. The inquiry was as follows: With regard to a male bgentile child, from when,i.e., from what age, does he bimpart ritual impurity asone who experiences iziva /i? AndRabbi Yehuda HaNasi bsaid to me:From when he is bone day old. And when I came to Rabbi Ḥiyya, he said to me:From when he is bnine years and one day old. /b, bAnd when I cameback band relayedRabbi Ḥiyya’s bstatement before RabbiYehuda HaNasi, bhe said to me: Discard my statement, and grasp the statement of Rabbi Ḥiyya, who says:From bwhendoes ba gentile child impart ritual impurity asone who experiences iziva /i?From when he is bnine years and one day old. /b

Subjects of this text:

subject	book bibliographic info
abraham	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193; Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
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
alexandria	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
allegorical interpretation,stoic allegoresis of theological myths	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
allegorical interpretation	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
allegory,allegorical interpretation,aristobulus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
allegory/allegorization	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
allēgoria,allegorical exegesis of scripture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
allēgoria,interpretation	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
allēgoria,tradition	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
amoraic midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
antisthenes	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
apocryphal	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
apostle,paul as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
apostle/apostles,paul the apostle	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
appropriation (oikeiōsis)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 160, 181
aramaic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
aristobulus,aratus,phaenomena	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristobulus,diaspora consciousness	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristobulus,general profile	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristobulus,orpheus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristobulus,philos predecessor	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristobulus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
aristotle	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163
armament	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
ascetic,radical ascetics	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
athens	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
athletics/training	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 167, 168
augustine	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
bible,and philosophy	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
bible	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
boldness	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 241
bravery	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
cato	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
child(ren)	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
christ	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 333
christianity,early history	Esler (2000), The Early Christian World, 144
christianity,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
christology,christological	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
churches/tradition of paul pauline	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
cicero,exile	Nasrallah (2019), Archaeology and the Letters of Paul, 152
circumcision	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
concannon,cavan	Nasrallah (2019), Archaeology and the Letters of Paul, 152
conflict,of jews and christians (parting of the ways)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
consolation	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
contradiction,within scripture	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
corinth,ethnicity	Nasrallah (2019), Archaeology and the Letters of Paul, 152
corinth,freedpersons	Nasrallah (2019), Archaeology and the Letters of Paul, 152
corinthians	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
craft/craftsman (technē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 163, 164, 165, 166
crucified,gods/divine logos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
culture,cultural affiliations in galilee	Esler (2000), The Early Christian World, 144
cynics/cynicism,free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
cynics/cynicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197, 307
cynics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
deification,of discourse	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 241
desires	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
diaspora	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
duplicity	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
economy	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
epictetus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 161
epistemology,pauls	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 160, 181
epistemology,suneidēsis	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 181
eruv as legal fiction,and paul	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
eschatology,perspective	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
euripides	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
evil	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
example,philosopher as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
exegesis,allegorical	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
exegesis,figurative	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
exegesis,literal	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
exegesis,of paul	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
exegesis	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 333
exegetical debates/conversations	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
exousia	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
faith,alone	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
flesh	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
fredriksen,paula	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
free/freedom (ἐλεύθερος/ἐλευθερία,liber/libertas),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
free will,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
freedom,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307, 391
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168, 181
freedpersons,in corinth	Nasrallah (2019), Archaeology and the Letters of Paul, 152
friendship,divine-human	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
genos/gene/gens/genus,in paul	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
gentile christians / gentile churches	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
gentiles,and the torah/law	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
gentiles,judaism,interest in	Nasrallah (2019), Archaeology and the Letters of Paul, 152
gentleness	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
god (pauline),involvement in human affairs	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
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
gospels	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
graeco-roman (law/custom)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
graeco-roman piety	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 128, 172, 181
greco-roman	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 190
greek,ethnos	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181
greek,language	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
greek (language),philosophy/philosophers	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 333
greeks	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
grief,exile,migration	Nasrallah (2019), Archaeology and the Letters of Paul, 152
grief	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
hardships	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
hebrews/israelites,and paul	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
hellenism,hellenistic	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181, 322
heracles/hercules	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
heresy,alterity/otherness/exteriority of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
heresy,interior to church	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
heterodox christians ixf	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
hortatory	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 398
identity,jewish,as exclusive or inclusive	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
identity,jewish,in paul'	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
identity,jewish	Esler (2000), The Early Christian World, 189; Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
idol food	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161, 166
idols	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
imitatio christi	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 241
interdependence,morally formative	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
intermediates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 161, 167
israel,israelites	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
james (brother of jesus),letter of	Esler (2000), The Early Christian World, 144
jerusalem	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
jerusalem church	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
jesus (christ) (see also yeshu)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
jewish christianity,literary productions	Esler (2000), The Early Christian World, 144
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 108, 128, 161, 162, 163, 164, 165, 166, 172
jews/hebrews	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
jews/judeans/ioudaioi,and ethnic vocabulary in paul	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
jews/judeans/ioudaioi,and non-jews in paul	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
judaism,gentile interest in	Nasrallah (2019), Archaeology and the Letters of Paul, 152
judaizing	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 108
jude,letter of	Esler (2000), The Early Christian World, 144
julius caesar	Nasrallah (2019), Archaeology and the Letters of Paul, 152
knowledge,pauline	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131, 137
laelius	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
language,symbolic/figural	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
law,in letter of james	Esler (2000), The Early Christian World, 144
law,the,in origen	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
law/law	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
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, 57, 163, 164
law of nature/natural law	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163, 164, 165
letter,paraenetic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 398
letter,pastoral care	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 398
letter,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
lineage and genealogy as identity marker,in paul	Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193
logos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
macedonia	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
manual labor,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
manual labor	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
marriage,continence within	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
marriage,levirate marriage	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
marriage	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
maturity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
midrash	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
mills,benjamin	Nasrallah (2019), Archaeology and the Letters of Paul, 152
monotheism,zeuss name changed to god	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
moral formation,adaptation in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131, 137
moral formation,frank criticism in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131
moral formation,involvement of god/gods within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
moral formation,love in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
moral formation,protocol of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131, 137
moral formation,via meals	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131, 137
moses	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
moses (mosaic)	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
moses and mosaic law	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 190
moxnes,h.,necessity,pauls	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 190
mystery/mysteries,of scripture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
mystery/mysteries,of the logos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
mystery/mysteries	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
mystērion	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
nanos,mark	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148, 152
necessity/require (anagkē,anagkazō)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 158, 165
neither/nothing (oudeteros/ouden)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 172
nero	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
nomos/nomoi	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
norden,eduard	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
nurse	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391, 398
odysseus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
old testament,criticism of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
old testament	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
origen,themes on heresy in the commentary on matthew	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
origen	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
orpheus,aristobulus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
pagan allegory,mysteries/cults	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
pagan deities,name changes	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
pantaenus/pantainos	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
parrhesia (παρρησία),in imitation of christ	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 241
passions (pathē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 168, 172
paul,and imitation of christ	James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 241
paul,and torah observance	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
paul,apostle,travels	Nasrallah (2019), Archaeology and the Letters of Paul, 86
paul,as genealogical exclusivist	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
paul,as pastor	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197, 391, 398
paul,attitude of to the law	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 152
paul,determinism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
paul,eschatology of	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 148
paul,free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
paul,missionary activity	Esler (2000), The Early Christian World, 189
paul,on freedom (ἐλευθερία) from the mosaic law	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,on slavery	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
paul,the apostle/st. paul,apostle divine apostle)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
paul,the apostle/st. paul,interpretation of paul	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
paul	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105; Gruen (2020), Ethnicity in the Ancient World - Did it matter, 193; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
paul (saul)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 181, 322
paul pharisee	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391, 398
pauline letters/epistles	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
perfection	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
persuasion,means of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270
persuasion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
philippi (macedonia)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
philo	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
philo of alexandria,aristobuluss successor	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
philo of alexandria	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
philosophy/philosophers,christian	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
philosophy/philosophers,greek	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 333
philosophy/philosophers	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91, 333
plato	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
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, 145, 197, 270, 307, 391, 398
posidonius generally	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163
practice,and body	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 190
preaching,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
preaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
preferreds (proēgmena)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 167, 168
ps.-hecataeus,aristobulus comparison	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
ps.-hecataeus,diaspora jewrys loyalty to homeland	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
ps.-hecataeus	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
pythagoras	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
pythagoreanism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
redaction	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
revolt/war,under trajan	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
righteousness by pistis/deeds	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
roads	Nasrallah (2019), Archaeology and the Letters of Paul, 86
roll,israel	Nasrallah (2019), Archaeology and the Letters of Paul, 86
roman,empire	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
salvation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 158, 159, 160, 167, 168
schesis,hidden/spiritual meaning of	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
scripture,antithesis within	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
scripture	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
self-sufficiency	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 137
self-understanding,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
seneca	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197, 270
simple believers/simpliciores	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
slave/slavery,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
slavery	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 159, 160, 161, 167, 168, 181
slavery (δουλεία),paul on	Brouwer and Vimercati (2020), Fate, Providence and Free Will: Philosophy and Religion in Dialogue in the Early Imperial Age, 105
socrates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 159, 164, 165
sophocles	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
spawforth,antony	Nasrallah (2019), Archaeology and the Letters of Paul, 152
speech	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
stoicism,and paul	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
stoicism,determinism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 307
stoicism/stoics viif	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
stoicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
stowers,stanley	Hayes (2015), What's Divine about Divine Law?: Early Perspectives, 152
tarsus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
telos	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 157, 158, 159, 168
temple,diaspora loyalty	Potter Suh and Holladay (2021), Hellenistic Jewish Literature and the New Testament: Collected Essays, 174
tertullian	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
thessalonika	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
timothy	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270, 398
torah,as unified and divine	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
torah,conceptualization of	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
torah,two torot,double torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
torah,written torah/oral torah	Fisch, (2023), Written for Us: Paul’s Interpretation of Scripture and the History of Midrash, 59
trajan	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
truth	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 91
ulysses	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
unnik,willem c. van	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 197
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 157, 159, 160, 168
versatility	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
virtue	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 270; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 57, 158, 164
war	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
weakness,of corinthian believers	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131, 137
weakness,of epicurean students	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 131
weapon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145, 197, 270, 307
wilderness passim,place	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
wisdom)	Černušková, Kovacs and Plátová (2016), Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria , 333
women	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 145
words and deeds	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 391
zeal (for the law)	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
zealot,zealots	Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 322
zeus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 164
ἀνατροπή	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529
ἐλέγχειν	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 529