Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 9.25-9.27
πᾶς δὲ ὁ ἀγωνιζόμενος πάντα ἐγκρατεύεται, ἐκεῖνοι μὲν οὖν ἵνα φθαρτὸν στέφανον λάβωσιν, ἡμεῖς δὲ ἄφθαρτον. Every man who strives in thegames exercises self-control in all things. Now they do it to receive acorruptible crown, but we an incorruptible.
ἐγὼ τοίνυν οὕτως τρέχω ὡς οὐκ ἀδήλως, οὕτως πυκτεύω ὡς οὐκ ἀέρα δέρων· I therefore run likethat, as not uncertainly. I fight like that, as not beating the air
ἀλλὰ ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ, μή πως ἄλλοις κηρύξας αὐτὸς ἀδόκιμος γένωμαι. but I beat my body and bring it into submission, lest by anymeans, after I have preached to others, I myself should be rejected.

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

34 results
1. Hebrew Bible, Exodus, 25.11, 37.2 (9th cent. BCE - 3rd cent. BCE) 25.11. וְצִפִּיתָ אֹתוֹ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ תְּצַפֶּנּוּ וְעָשִׂיתָ עָלָיו זֵר זָהָב סָבִיב׃ 37.2. וּבַמְּנֹרָה אַרְבָּעָה גְבִעִים מְשֻׁקָּדִים כַּפְתֹּרֶיהָ וּפְרָחֶיהָ׃ 37.2. וַיְצַפֵּהוּ זָהָב טָהוֹר מִבַּיִת וּמִחוּץ וַיַּעַשׂ לוֹ זֵר זָהָב סָבִיב׃ 25.11. And thou shalt overlay it with pure gold, within and without shalt thou overlay it, and shalt make upon it a crown of gold round about." 37.2. And he overlaid it with pure gold within and without, and made a crown of gold to it round about."
2. Hebrew Bible, Numbers, 19.13, 21.5-21.9 (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׃ 21.5. וַיְדַבֵּר הָעָם בֵּאלֹהִים וּבְמֹשֶׁה לָמָה הֶעֱלִיתֻנוּ מִמִּצְרַיִם לָמוּת בַּמִּדְבָּר כִּי אֵין לֶחֶם וְאֵין מַיִם וְנַפְשֵׁנוּ קָצָה בַּלֶּחֶם הַקְּלֹקֵל׃ 21.6. וַיְשַׁלַּח יְהוָה בָּעָם אֵת הַנְּחָשִׁים הַשְּׂרָפִים וַיְנַשְּׁכוּ אֶת־הָעָם וַיָּמָת עַם־רָב מִיִּשְׂרָאֵל׃ 21.7. וַיָּבֹא הָעָם אֶל־מֹשֶׁה וַיֹּאמְרוּ חָטָאנוּ כִּי־דִבַּרְנוּ בַיהוָה וָבָךְ הִתְפַּלֵּל אֶל־יְהוָה וְיָסֵר מֵעָלֵינוּ אֶת־הַנָּחָשׁ וַיִּתְפַּלֵּל מֹשֶׁה בְּעַד הָעָם׃ 21.8. וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה עֲשֵׂה לְךָ שָׂרָף וְשִׂים אֹתוֹ עַל־נֵס וְהָיָה כָּל־הַנָּשׁוּךְ וְרָאָה אֹתוֹ וָחָי׃ 21.9. וַיַּעַשׂ מֹשֶׁה נְחַשׁ נְחֹשֶׁת וַיְשִׂמֵהוּ עַל־הַנֵּס וְהָיָה אִם־נָשַׁךְ הַנָּחָשׁ אֶת־אִישׁ וְהִבִּיט אֶל־נְחַשׁ הַנְּחֹשֶׁת וָחָי׃ 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." 21.5. And the people spoke against God, and against Moses: ‘Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.’" 21.6. And the LORD sent fiery serpents among the people, and they bit the people; and much people of Israel died." 21.7. And the people came to Moses, and said: ‘We have sinned, because we have spoken against the LORD, and against thee; pray unto the LORD, that He take away the serpents from us.’ And Moses prayed for the people." 21.8. And the LORD said unto Moses: ‘Make thee a fiery serpent, and set it upon a pole; and it shall come to pass, that every one that is bitten, when he seeth it, shall live.’" 21.9. And Moses made a serpent of brass, and set it upon the pole; and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived."
3. Hebrew Bible, Psalms, 23.1 (9th cent. BCE - 3rd cent. BCE) 23.1. מִזְמוֹר לְדָוִד יְהוָה רֹעִי לֹא אֶחְסָר׃ 23.1. A Psalm of David. The LORD is my shepherd; I shall not want."
4. Hebrew Bible, Isaiah, 54.1 (8th cent. BCE - 5th cent. BCE) 54.1. רָנִּי עֲקָרָה לֹא יָלָדָה פִּצְחִי רִנָּה וְצַהֲלִי לֹא־חָלָה כִּי־רַבִּים בְּנֵי־שׁוֹמֵמָה מִבְּנֵי בְעוּלָה אָמַר יְהוָה׃ 54.1. כִּי הֶהָרִים יָמוּשׁוּ וְהַגְּבָעוֹת תְּמוּטֶנָה וְחַסְדִּי מֵאִתֵּךְ לֹא־יָמוּשׁ וּבְרִית שְׁלוֹמִי לֹא תָמוּט אָמַר מְרַחֲמֵךְ יְהוָה׃ 54.1. Sing, O barren, thou that didst not bear, Break forth into singing, and cry aloud, thou that didst not travail; For more are the children of the desolate Than the children of the married wife, saith the LORD."
5. Homer, Odyssey, 4.244-4.246 (8th cent. BCE - 7th cent. BCE)
6. Septuagint, Ecclesiasticus (Siracides), 16.7, 16.10-16.14, 16.16, 16.34 (2nd cent. BCE - 2nd cent. BCE) 16.7. He was not propitiated for the ancient giants who revolted in their might. 16.11. Even if there is only one stiff-necked person,it will be a wonder if he remains unpunished. For mercy and wrath are with the Lord;he is mighty to forgive, and he pours out wrath. 16.12. As great as his mercy, so great is also his reproof;he judges a man according to his deeds. 16.13. The sinner will not escape with his plunder,and the patience of the godly will not be frustrated. 16.14. He will make room for every act of mercy;every one will receive in accordance with his deeds.
7. Septuagint, Wisdom of Solomon, 3.1-3.3, 3.8, 8.7, 16.2-16.3, 16.5, 16.10, 16.12-16.14 (2nd cent. BCE - 1st cent. BCE) 3.1. But the souls of the righteous are in the hand of God,and no torment will ever touch them. 3.2. In the eyes of the foolish they seemed to have died,and their departure was thought to be an affliction 3.3. and their going from us to be their destruction;but they are at peace. 3.8. They will govern nations and rule over peoples,and the Lord will reign over them for ever. 8.7. And if any one loves righteousness,her labors are virtues;for she teaches self-control and prudence,justice and courage;nothing in life is more profitable for men than these. 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.
8. 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.
9. Clement of Rome, 2 Clement, 7.1, 14.1-14.3, 17.3, 19.1 (1st cent. CE - 1st cent. CE) 7.1. Ὥστε οὖν, ἀδελφοι μου, ἀγωνισώμεθα εἰδότες, ὅτι ἐν χερσὶν ὁ ἀγὼν καὶ ὅτι εἰς τοὺς φθαρτοὺς ἀγῶνας καταπλέουσα: πολλοί, ἀλλ̓ οὐ πάντες στεφανοῦνται, εἰ μὴ οἱ πολλὰ κοπιάσαντες καὶ καλῶς ἀγωνισάμενοι. 14.1. Ὥστε, ἀδελφοί, ποιοῦντες τὸ θέλημα τοῦ πατρὸς ἡμῶν θεοῦ ἐσόμεθα ἐκ τῆς ἐκκλησίας τῆς πρώτης, τῆς πνευματικῆς, τῆς πρὸ ἡλίου καὶ σελήνης ἐκτισμένης. ἐὰν δὲ μὴ ποιήσωμεν τὸ θέλημα Jer. 7, 11; Mt. 21, 13 κυρίου, ἐσόμεθα ἐκ τῆς γραφῆς τῆς λεγούσης: Ἐγενήθη ὁ οἶκός μου σπήλαιον λῃστῶν. ὥστε οὖν αἱρετισώμεθα ἀπὸ τῆς ἐκκλησίας τῆς ζωῆς εἶναι, ἵνα σωθῶμεν. 14.2. οὐκ οἴομαι δὲ ὑμᾶς ἀγνοεῖν, ὅτι Eph. 1, 23. ἐκκλησία ζῶσα σῶμά ἐστιν Χριστοῦ: λέγει γὰρ ἡ Gen 1, 27 γραφή: Ἐποίησεν ὁ θεὸς τὸν ἅνθρωπον ἅρσεν καὶ θῆλυ: τὸ ἄρσεν ἐστὶν ὁ Χριστός, τὸ θῆλυ ἡ ἐκκλησία: καὶ ἔτι e)/ti C, "and moreover" (e)/ti) S. τὰ βιβλία καὶ οἱ ἀπόστολοι τὴν ἐκκλησίαν οὐ νῦν εἶναι λέγουσιν le/gousi om. C. Some such sord is necessary to the grammar of the sentence, and is implied by S, but shether it sas le/gousi or fasi/, and its exact place in the sentence is of course uncertain. S also adds "of the prophets" after "the books." ἀλλὰ I Pet. 1, 20 ἄνωθεν. ἦν γὰρ πνευματική, ὡς καὶ ὁ Ἰησοῦς ἡμῶν, ἐφανερώθη δὲ ἐπ̓ ἐσχάτων τῶν ἡμερῶν, ἵνα ἡμᾶς σώσῃ. 14.3. ἡ ἐκκλησία δὲ πνευματικὴ οὖσα ἐφανερώθη ἐν τῇ σαρκὶ Χριστοῦ, δηλοῦσα ἡμῖν, ὅτι ἐάν τις ἡμῶν τηρήσῃ αὐτὴν ἐν τῇ σαρκὶ καὶ μὴ φθείρῃ, ἀπολήψεται αὐτὴν ἐν τῷ πνεύματι τῷ ἁγίῳ: ἡ γὰρ σὰρξ αὕτη ἀντίτυπός ἐστιν τοῦ πνεύματος: οὐδεὶς οὖν τὸ ἀντίτυπον φθείρας τὸ αὐθεντικὸν μεταλήψεται. ἄρα οὖν τοῦτο λέγει, ἀδελφοί: τηρήσατε τὴν σάρκα, ἵνα τοῦ πνεύματος μεταλάβητε. 17.3. καὶ μὴ μόνον ἄρτι δοκῶμεν πιστεύειν καὶ προσέχειν ἐν τῷ νουθετεῖσθαι ἡμᾶς ὑπὸ τῶν πρεσβυτέρων, ἀλλὰ καὶ ὅταν εἰς οἶκον ἀπαλλαγῶμεν, S adds "and have ceased from all." μνημονεύωμεν τῶν τοῦ κυρίου ἐνταλμάτων καὶ μὴ ἀντιπαρελκώμεθα ἀπὸ τῶν κοσμικῶν ἐπιθυμιῶν, ἀλλὰ πυκνότερον προσερχόμενοι πειρώμεθα προκόπτειν ἐν ταῖς ἐντολαῖς τοῦ κυρίον. ἵνα Rom. 12, 10; cf. Phil. 2, 3 πάντες τὸ αὐτὸ φρονοῦντες συνηγμένοι ὦμεν ἐπὶ Is. 66, 16 τὴν ζωήν: 19.1. Ὥστε, ἀδελφοὶ καὶ ἀδελφαί, μετὰ τὸν θεὸν τῆς ἀληθείας ἀναγινώσκω ὑμῖν ἔντευξιν εἰς τὸ προσέχειν τοῖς γεγραμμένοις, ἵνα καὶ ἑαυτοὺς σώσητε καὶ τὸν ἀναγινώσκοντα ἐν ὑμῖν. μισθὸν γὰρ αἰτῶ ὑμᾶς τὸ μετανοῆσαι ἐξ ὅλης καρδίας, σωτηρίαν ἑαυτοῖς καὶ ζωὴν διδόντας. τοῦτο γὰρ ποιήσαντες σκοπὸν πᾶσιν τοῖς νέοις θήσομεν, τοῖς βουλομένοις περὶ τὴν εὐσέβειαν καὶ τὴν χρηστότητα τοῦ θεοῦ φιλοπονεῖν.
10. Epictetus, Discourses, 3.22.39, 3.22.43, 3.22.48, 3.22.82, 3.24.67 (1st cent. CE - 2nd cent. CE)
11. New Testament, 1 Peter, 2.1-2.3, 5.4 (1st cent. CE - 1st cent. CE) 2.1. Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking 2.2. as newborn babes, long for the pure milk of the Word, that you may grow thereby 2.3. if indeed you have tasted that the Lord is gracious: 5.4. When the chief Shepherd is revealed, you will receive the crown of glory that doesn't fade away.
12. New Testament, 1 Corinthians, 1.24, 1.30, 2.16, 3.1, 3.2, 3.3, 3.4, 3.8, 3.14, 3.15, 6.12, 7, 7.9, 7.10, 7.23, 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, 9.20, 9.21, 9.22, 9.23, 9.24, 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, 10.25, 10.26, 10.27, 10.28, 10.29, 10.30, 10.31, 10.32, 10.33, 11.1, 12.2, 13.1, 13.2, 13.3, 16.8, 16.9 (1st cent. CE - 1st cent. CE) 1.24. but to thosewho are called, both Jews and Greeks, Christ is the power of God andthe wisdom of God.
13. New Testament, 1 Thessalonians, 2.1-2.12, 2.19 (1st cent. CE - 1st cent. CE) 2.1. For you yourselves know, brothers, our visit to you wasn't in vain 2.2. but having suffered before and been shamefully treated, as you know, at Philippi, we grew bold in our God to tell you the gospel of God in much conflict. 2.3. For our exhortation is not of error, nor of uncleanness, nor in deception. 2.4. But even as we have been approved by God to be entrusted with the gospel, so we speak; not as pleasing men, but God, who tests our hearts. 2.5. For neither were we at any time found using words of flattery, as you know, nor a cloak of covetousness (God is witness) 2.6. nor seeking glory from men (neither from you nor from others), when we might have claimed authority as apostles of Christ. 2.7. But we were gentle in the midst of you, as when a nurse cherishes her own children. 2.8. Even so, affectionately longing for you, we were well pleased to impart to you, not the gospel of God only, but also our own souls, because you had become very dear to us. 2.9. For you remember, brothers, our labor and travail; for working night and day, that we might not burden any of you, we preached to you the gospel of God. 2.10. You are witnesses with God, how holy, righteously, and blamelessly we behaved ourselves toward you who believe. 2.11. As you know how we exhorted, comforted, and implored every one of you, as a father does his own children 2.12. to the end that you should walk worthily of God, who calls you into his own kingdom and glory. 2.19. For what is our hope, or joy, or crown of rejoicing? Isn't it even you, before our Lord Jesus at his coming?
14. New Testament, 1 Timothy, 2.15, 3.4-3.5, 4.3, 4.7, 6.10, 6.12, 6.16 (1st cent. CE - 1st cent. CE) 2.15. but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. 3.4. one who rules his own house well, having children in subjection with all reverence; 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.7. But refuse profane and old wives' fables. Exercise yourself toward godliness. 6.10. For the love of money is a root of all kinds of evil. Some have been led astray from the faith in their greed, and have pierced themselves through with many sorrows. 6.12. Fight the good fight of faith. Lay hold of the eternal life to which you were called, and you confessed the good confession in the sight of many witnesses. 6.16. who alone has immortality, dwelling in unapproachable light; whom no man has seen, nor can see: to whom be honor and eternal power. Amen.
15. New Testament, 2 Corinthians, 2.11, 3.14, 4.4-4.6, 5.14-5.17, 6.8-6.10, 10.1-10.7, 11.3, 11.6, 12.6, 13.5 (1st cent. CE - 1st cent. CE)
16. New Testament, 2 Timothy, 2.5, 4.7 (1st cent. CE - 1st cent. CE) 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 4.7. I have fought the good fight. I have finished the course. I have kept the faith.
17. New Testament, Acts, 10.34, 15.25, 15.28-15.29 (1st cent. CE - 2nd cent. CE) 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism; 15.25. it seemed good to us, having come to one accord, to choose out men and send them to you with our beloved Barnabas and Paul 15.28. For it seemed good to the Holy Spirit, and to us, to lay no greater burden on you than these necessary things: 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell.
18. New Testament, Colossians, None (1st cent. CE - 1st cent. CE)
19. New Testament, Ephesians, 5.25-5.27 (1st cent. CE - 1st cent. CE) 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.26. that he might sanctify it, having cleansed it by the washing of water with the word 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.
20. New Testament, Galatians, None (1st cent. CE - 1st cent. CE)
21. New Testament, Hebrews, 12.1, 12.11 (1st cent. CE - 1st cent. CE) 12.1. Therefore let us also, seeing we are surrounded by so great a cloud of witnesses, lay aside every weight and the sin which so easily entangles us, and let us run with patience the race that is set before us 12.11. All chastening seems for the present to be not joyous but grievous; yet afterward it yields the peaceful fruit of righteousness to those who have been exercised thereby.
22. New Testament, Philippians, 2.2-2.5, 2.16, 3.12-3.14, 4.1 (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 2.16. holding up the word of life; that I may have something to boast in the day of Christ, that I didn't run in vain nor labor in vain. 3.12. Not that I have already obtained, or am already made perfect; but I press on, if it is so that I may take hold of that for which also I was taken hold of by Christ Jesus. 3.13. Brothers, I don't regard myself as yet having taken hold, but one thing I do. Forgetting the things which are behind, and stretching forward to the things which are before 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 4.1. Therefore, my brothers, beloved and longed for, my joy and crown, so stand firm in the Lord, my beloved.
23. New Testament, Romans, 2.11, 3.1, 3.9, 3.24, 3.29, 3.31, 6.1, 6.15-6.22, 7.7, 7.14-7.15, 7.19, 7.25, 8.15, 8.23, 9.14, 9.16, 9.30, 11.11-11.12 (1st cent. CE - 1st cent. CE) 2.11. For there is no partiality with God. 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. 3.24. being justified freely by his grace through the redemption that is in Christ Jesus; 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? 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 6.16. Don't you know that to whom you present yourselves as servants to obedience, his servants you are whom you obey; whether of sin to death, or of obedience to righteousness? 6.17. But thanks be to God, that, whereas you were bondservants of sin, you became obedient from the heart to that form of teaching whereunto you were delivered. 6.18. Being made free from sin, you became bondservants of righteousness. 6.19. I speak in human terms because of the weakness of your flesh, for as you presented your members as servants to uncleanness and to wickedness upon wickedness, even so now present your members as servants to righteousness for sanctification. 6.20. For when you were servants of sin, you were free in regard to righteousness. 6.21. What fruit then did you have at that time in the things of which you are now ashamed? For the end of those things is death. 6.22. But now, being made free from sin, and having become servants of God, you have your fruit of sanctification, and the result of eternal life. 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 7.14. For we know that the law is spiritual, but I am fleshly, sold under sin. 7.15. For I don't know what I am doing. For I don't practice what I desire to do; but what I hate, that I do. 7.19. For the good which I desire, I don't do; but the evil which I don't desire, that I practice. 7.25. I thank God through Jesus Christ, our Lord! So then with the mind, I myself serve God's law, but with the flesh, the sin's law. 8.15. For you didn't receive the spirit of bondage again to fear, but you received the Spirit of adoption, by whom we cry, "Abba! Father! 8.23. Not only so, but ourselves also, who have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for adoption, the redemption of our body. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.16. So then it is not of him who wills, nor of him who runs, but of God who has mercy. 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; 11.11. I ask then, did they stumble that they might fall? May it never be! But by their fall salvation has come to the Gentiles, to provoke them to jealousy. 11.12. Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness?
24. New Testament, John, 1.5, 14.6 (1st cent. CE - 1st cent. CE) 1.5. The light shines in the darkness, and the darkness hasn't overcome it. 14.6. Jesus said to him, "I am the way, the truth, and the life. No one comes to the Father, except through me.
25. New Testament, Luke, 5.32, 8.4-8.8 (1st cent. CE - 1st cent. CE) 5.32. I have not come to call the righteous, but sinners to repentance. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 8.5. The farmer went out to sow his seed. As he sowed, some fell along the road, and it was trampled under foot, and the birds of the sky devoured it. 8.6. Other seed fell on the rock, and as soon as it grew, it withered away, because it had no moisture. 8.7. Other fell amid the thorns, and the thorns grew with it, and choked it. 8.8. Other fell into the good ground, and grew, and brought forth fruit one hundred times." As he said these things, he called out, "He who has ears to hear, let him hear!
26. New Testament, Mark, 2.17, 4.1-4.9, 4.13-4.20 (1st cent. CE - 1st cent. CE) 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 4.1. Again he began to teach by the seaside. A great multitude was gathered to him, so that he entered into a boat in the sea, and sat down. All the multitude were on the land by the sea. 4.2. He taught them many things in parables, and told them in his teaching 4.3. Listen! Behold, the farmer went out to sow 4.4. and it happened, as he sowed, some seed fell by the road, and the birds came and devoured it. 4.5. Others fell on the rocky ground, where it had little soil, and immediately it sprang up, because it had no depth of soil. 4.6. When the sun had risen, it was scorched; and because it had no root, it withered away. 4.7. Others fell among the thorns, and the thorns grew up, and choked it, and it yielded no fruit. 4.8. Others fell into the good ground, and yielded fruit, growing up and increasing. Some brought forth thirty times, some sixty times, and some one hundred times as much. 4.9. He said, "Whoever has ears to hear, let him hear. 4.13. He said to them, "Don't you understand this parable? How will you understand all of the parables? 4.14. The farmer sows the word. 4.15. These are the ones by the road, where the word is sown; and when they have heard, immediately Satan comes, and takes away the word which has been sown in them. 4.16. These in like manner are those who are sown on the rocky places, who, when they have heard the word, immediately receive it with joy. 4.17. They have no root in themselves, but are short-lived. When oppression or persecution arises because of the word, immediately they stumble. 4.18. Others are those who are sown among the thorns. These are those who have heard the word 4.19. and the cares of this age, and the deceitfulness of riches, and the lusts of other things entering in choke the word, and it becomes unfruitful. 4.20. These are those which were sown on the good ground: such as hear the word, and accept it, and bear fruit, some thirty times, some sixty times, and some one hundred times.
27. New Testament, Matthew, 13.1-13.9, 13.18-13.23 (1st cent. CE - 1st cent. CE) 13.1. On that day Jesus went out of the house, and sat by the seaside. 13.2. Great multitudes gathered to him, so that he entered into a boat, and sat, and all the multitude stood on the beach. 13.3. He spoke to them many things in parables, saying, "Behold, a farmer went out to sow. 13.4. As he sowed, some seeds fell by the roadside, and the birds came and devoured them. 13.5. Others fell on rocky ground, where they didn't have much soil, and immediately they sprang up, because they had no depth of earth. 13.6. When the sun had risen, they were scorched. Because they had no root, they withered away. 13.7. Others fell among thorns. The thorns grew up and choked them: 13.8. and others fell on good soil, and yielded fruit: some one hundred times as much, some sixty, and some thirty. 13.9. He who has ears to hear, let him hear. 13.18. Hear, then, the parable of the farmer. 13.19. When anyone hears the word of the kingdom, and doesn't understand it, the evil one comes, and snatches away that which has been sown in his heart. This is what was sown by the roadside. 13.20. What was sown on the rocky places, this is he who hears the word, and immediately with joy receives it; 13.21. yet he has no root in himself, but endures for a while. When oppression or persecution arises because of the word, immediately he stumbles. 13.22. What was sown among the thorns, this is he who hears the word, but the cares of this world and the deceitfulness of riches choke the word, and he becomes unfruitful. 13.23. What was sown on the good ground, this is he who hears the word, and understands it, who most assuredly bears fruit, and brings forth, some one hundred times as much, some sixty, and some thirty.
28. Seneca The Younger, Letters, 70.9 (1st cent. CE - 1st cent. CE)
29. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)
30. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
31. Babylonian Talmud, Yoma, None (3rd cent. CE - 6th cent. CE) 72b. אלמלא בגדי כהונה לא נשתייר משונאיהן של ישראל שריד ופליט,רבי שמואל בר נחמני אמר דבי ר"ש תנא בגדים שגורדין אותן כברייתן מכליהן ומשרדין מהן כלום מאי היא ריש לקיש אמר אלו מעשה מחט,מיתיבי בגדי כהונה אין עושין אותן מעשה מחט אלא מעשה אורג שנאמר (שמות כח, לב) מעשה אורג אמר אביי לא נצרכה אלא לבית יד שלהם כדתניא בית יד של בגדי כהונה נארגת בפני עצמה ונדבקת עם הבגד ומגעת עד פיסת היד,אמר רחבה אמר רב יהודה שלש ארונות עשה בצלאל אמצעי של עץ תשעה פנימי של זהב שמונה חיצון עשרה ומשהו,והתניא אחד עשר ומשהו לא קשיא הא כמ"ד יש בעביו טפח הא כמ"ד אין בעביו טפח ומאי משהו זיר,א"ר יוחנן שלשה זירים הן של מזבח ושל ארון ושל שלחן של מזבח זכה אהרן ונטלו של שלחן זכה דוד ונטלו של ארון עדיין מונח הוא כל הרוצה ליקח יבא ויקח שמא תאמר פחות הוא ת"ל (משלי ח, טו) בי מלכים ימלוכו,רבי יוחנן רמי כתיב זר וקרינן זיר זכה נעשית לו זיר לא זכה זרה הימנו,ר' יוחנן רמי כתיב (דברים י, א) ועשית לך ארון עץ וכתיב (שמות כה, י) ועשו ארון עצי שטים מכאן לתלמיד חכם שבני עירו מצווין לעשות לו מלאכתו,(שמות כה, יא) מבית ומחוץ תצפנו אמר רבא כל תלמיד חכם שאין תוכו כברו אינו תלמיד חכם,(אמר) אביי ואיתימא רבה בר עולא נקרא נתעב שנאמר (איוב טו, טז) אף כי נתעב ונאלח איש שותה כמים עולה,אמר רבי שמואל בר נחמני אמר ר' יונתן מאי דכתיב (משלי יז, טז) למה זה מחיר ביד כסיל לקנות חכמה ולב אין אוי להם לשונאיהן של תלמידי חכמים שעוסקין בתורה ואין בהן יראת שמים,מכריז ר' ינאי חבל על דלית ליה דרתא ותרעא לדרתיה עביד,אמר להו רבא לרבנן במטותא מינייכו לא תירתון תרתי גיהנם,אמר רבי יהושע בן לוי מאי דכתיב (דברים ד, מד) וזאת התורה אשר שם משה זכה נעשית לו סם חיים לא זכה נעשית לו סם מיתה והיינו דאמר רבא דאומן לה סמא דחייא דלא אומן לה סמא דמותא,אמר רבי שמואל בר נחמני רבי יונתן רמי כתיב (תהלים יט, ט) פקודי ה' ישרים משמחי לב וכתיב (תהלים יח, לא) אמרת ה' צרופה זכה משמחתו לא זכה צורפתו ריש לקיש אמר מגופיה דקרא נפקא זכה צורפתו לחיים לא זכה צורפתו למיתה,(תהלים יט, י) יראת ה' טהורה עומדת לעד אמר רבי חנינא זה הלומד תורה בטהרה מאי היא נושא אשה ואחר כך לומד תורה,עדות ה' נאמנה אמר רבי חייא בר אבא נאמנה היא להעיד בלומדיה,(שמות כו, לו) מעשה רוקם (שמות כו, א) מעשה חושב אמר רבי אלעזר שרוקמין במקום שחושבין,תנא משמיה דרבי נחמיה רוקם מעשה מחט לפיכך פרצוף אחד חושב מעשה אורג לפיכך שני פרצופות,באלו נשאלין באורים ותומים כי אתא רב דימי אמר בגדים שכהן גדול משמש בהן משוח מלחמה משמש בהן שנאמר (שמות כט, כט) ובגדי הקודש אשר לאהרן יהיו לבניו אחריו למי שבא בגדולה אחריו,מתיב רב אדא בר אהבה ואמרי לה כדי יכול יהא בנו של משוח מלחמה משמש תחתיו כדרך שבנו של כהן גדול משמש תחתיו 72b. He offers a homiletic interpretation: bWere it not for the priestly vestments,which provide atonement for the Jewish people, bthere would not remain a remt[isarid/b] bor survivor from the haters of the Jewish people,a euphemism used to refer to the Jewish people themselves. Due to the atonement provided by the priestly vestments, a remt [ isarid /i] of the Jewish people does survive.,Another interpretation: bRabbi Shmuel bar Naḥmani saidthat bthe schoolof bRabbi Shimon taught:The priestly vestments are referred to as “ iseradgarments” because they are bgarments that are woven in their completed form upon the loom,as opposed to weaving the material and then cutting and sewing pieces of the material together to create the required form, bandthen just ba small part of them remains[imasridin/b] which is not completed upon the loom. bWhat isthe remt, the part that was not woven? bReish Lakish said: This is the needle-workrequired to complete the garment.,The Gemara braises an objection to thisfrom a ibaraita /i: bPriestly vestmentsshould bnot be made through needle-work butthough bwoven work, as it is stated: “Woven work”(Exodus 28:32). The Gemara answers that bAbaye said:Reish Lakish’s statement bis necessary only for,i.e., refers only to, bthe sleeves. As it was taughtin a ibaraita /i: bA sleevemade for the bpriestly vestments is woven separately andthen battached to the garmentby sewing, bandthe sleeve is made to breach as far as the palm of the hand.However, the main body of the garment must indeed be made exclusively though weaving.,§ The Gemara cites statements concerning other Temple vessels: bRaḥava saidthat bRav Yehuda said:The Torah states that the Ark should be made of wood with gold plating inside and out (Exodus 25:10–11). In order to achieve this bBezalel made three arks: A middle onemade bof wood,whose height was bninehandbreadths; ban inner onemade bof gold,whose height was beighthandbreadths; and an bouter oneof gold, whose height was btenhandbreadths band a bit.These arks were nested.,The Gemara asks: bBut wasn’t it taughtin a ibaraitathat the outer ark was belevenhandbreadths band a bit?The Gemara explains: bThis is not difficult: Thisstatement in the ibaraita bis in accordance with the one who saidthat bthe thicknessof the gold plating bwas one handbreadth.According to this opinion, the outer ark’s base took up one handbreadth of its height, ten handbreadths were then needed to contain the middle ark within it, and then a bit more was needed so it could also contain the Ark’s cover. bThatstatement of Rav Yehuda bis in accordance with the one who saidthat bthe thicknessof the gold plating bwas not one handbreadthbut was a plate of gold of negligible thickness. According to this opinion, the outer ark needed to be only ten handbreadths and a bit and could still contain the outer ark and have room for the cover. bAnd what isthis additional bbit?It is the ornamental bcrownon the edge of the outer ark., bRabbi Yoḥa said: Therewere bthree crownson the sacred vessels in the Temple: The crown bof the altar, and of the Ark, and of the table.The regal appearance they provided symbolized power and authority: The crown bof the altarsymbolized the crown of priesthood; bAaron was deserving and took it,and the priesthood continues exclusively through his descendants. The crown bof the tablesymbolized the abundance and blessing associated with the crown of kingship; bDavid was deserving and took itfor himself and his descendants after him. The crown bof the Arksymbolized the crown of Torah; bit is still sittingand waiting to be acquired, band anyone who wishes to takeit may bcome and takeit and be crowned with the crown of Torah. bPerhaps you will say it is inferiorto the other two crowns and that is why nobody has taken it; therefore, bthe verse statesabout the wisdom of Torah: b“Through me kings will reign”(Proverbs 8:15), indicating that the strength of the other crowns is derived from the crown of Torah, which is greater than them all.,§ The Gemara presents a number of statements based on the idea that the Ark symbolizes the Torah: bRabbi Yoḥa raised a contradiction:According to the way the word crown bis writtenin the Torah (Exodus 25:11), without vowels, it should be pronounced izar /i,meaning strange, bbutaccording to the traditional vocalization bwe readit as izeir /i,meaning crown. These two ways of understanding the word appear to contradict each other. Rabbi Yoḥa explains: The two understandings apply to two different situations: If one bis deservingby performing mitzvot, bit becomes a crown [ izeir /i] for him;but if one bis not deserving,the Torah bwill be a stranger [ izara /i] to himand he will forget his studies., bRabbi Yoḥa raised a contradiction: It is written: “And you shall make for yourself a wooden Ark”(Deuteronomy 10:1), implying that Moses alone was commanded to construct the Ark; band it is written: “And they shall make an Ark of acacia wood”(Exodus 25:10), implying that the Jewish people were all commanded to be involved in its construction. The apparent resolution to this contradiction is that although only Moses actually constructed the Ark, everyone was required to support the endeavor. So too, bfrom hereit is derived with regard bto a Torah scholar that the members of his town should perform his work for himto support him and allow him to focus on his studies, since it is also the town’s responsibility to enable him to study.,The verse states concerning the Ark: b“From within and from without you shall cover it”(Exodus 25:11). bRava said:This alludes to the idea that bany Torah scholar whose inside is not like his outside,i.e., whose outward expression of righteousness is insincere, bis notto be considered ba Torah scholar. /b, bAbaye said, and some sayit was bRabba bar Ullawho said: Not only is such a person not to be considered a Torah scholar, but he is bcalled loathsome, as it is stated: “What then of one loathsome and foul, man who drinks iniquity like water”(Job 15:16). Although he drinks the Torah like water, since he sins, his Torah is considered iniquitous and this makes him loathsome and foul., bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan said: What isthe meaning of that bwhich is written: “Why is there a price in the hand of a fool to buy wisdom, as he has no heart?”(Proverbs 17:16)? This expresses the following sentiment: bWoe to them, haters of Torah scholars,a euphemism for the Torah scholars themselves, bwho immerse themselves in Torah and have no fear of Heaven.They are fools; they try to acquire the wisdom of Torah, but since they have no fear of Heaven in their hearts they lack the ability to do so., bRabbi Yannai declaredthat the situation may be expressed by the following sentiment: bPityhim bwho has no courtyard butsenselessly bmakes a gate for his courtyard.Fear of Heaven is like the courtyard, and the study of Torah is the gate that provides entrance to the courtyard. The study of Torah is purposeful only if it leads to fear of Heaven., bRava said to the Sagesin the study hall: bI beg of you, do not inherit Gehenna twice.By studying Torah without the accompanying fear of Heaven, not only are you undeserving of the World-to-Come, but even in this world you experience Gehenna, as you spend all your time in study and fail to benefit from worldly pleasure., bRabbi Yehoshua ben Levi said: What isthe meaning of that bwhich is written: “And this is the Torah which Moses put[isam/b] before the children of Israel” (Deuteronomy 4:44)? The word isamis written with the letter isinand means put; it is phonetically similar to the word isamwritten with the letter isamekh /i, meaning a drug. This use of this word therefore alludes to the following: If one bis deserving,the Torah bbecomes a potion [ isam /i] of life for him.If one bis not deserving,the Torah bbecomes a potion of death for him. And thisidea bis what Rava said: For one who is skillfulin his study of Torah and immerses himself in it with love, it is ba potion of life;but bfor one who is not skillfulin his studies, bit is a potion of death. /b, bRabbi Shmuel bar Naḥmani saidthat bRabbi Yonatan raised a contradiction: It was written: “The precepts of the Lord are upright, gladdening the heart”(Psalms 19:9), but it is also written: b“The word of the Lord is refining”(Psalms 18:31), which implies that the study of Torah can be a distressing process by which a person is refined like metal smelted in a smith’s fire. He reconciles these verses as follows: For one who bis deserving,the Torah bgladdens him;for one who bis not deserving,it brefines him. Reish Lakish said:This lesson bemerges from thatsecond bverse itself:For one who bis deserving,the Torah brefines him for life;for one who bis not deserving, it refines him for death. /b,The verse states: b“Fear of the Lord is pure, it stands forever”(Psalms 19:10). bRabbi Ḥanina said: Thisis referring to bone who studies Torah in purity;for such a person the Torah will remain with him forever. bWhat is this;what does it mean to study in purity? bOnefirst bmarries a woman and afterward studies Torah.Since he is married, his heart will not be occupied with thoughts of sin, which could lead him to become impure.,In the same Psalm the verse states: b“The testimony of God is faithful”(Psalms 19:8). bRabbi Ḥiyya bar Abba said:This alludes to the fact that the Torah bis faithful to testify about those who study itand those who do not.,The Gemara returns to its discussion concerning the sacred vessels: The verse states with regard to the covers for the Tabernacle that they are b“work of an embroiderer”(Exodus 26:36), and it also states they are b“work of a designer”(Exodus 26:31). How can both descriptions be reconciled? bRabbi Elazar said: They embroidered the place where they had designed.They first marked a design on the material in paint, and then they embroidered it.,A Sage btaught in the name of Rabbi Neḥemya:“Work of ban embroiderer”refers to bneedlework,which bthereforeproduces only bone face.The design is made with a needle passing back and forth from both sides of the curtain, and consequently an identical parallel image, or one face, is formed on both sides. “Work of ba designer”refers to bwoven work,which bthereforeproduces btwo faces.Although formed together, the two sides of the material were not identical; for example, sometimes an eagle appeared on one side while a lion was on the other side.,§ It was taught in the mishna: When dressed bin theseeight garments, the High Priest may bbe consulted forthe decision of the iUrim VeTummim /i. When Rav Dimi camefrom Eretz Yisrael to Babylonia, he bsaid:The bgarments in which the High Priest servesare also worn when the bpriest anointed for war serves.This priest is appointed to recite words of encouragement to the nation before it goes out to war (see Deuteronomy 20:2). bAs it is stated: “And the sacred garments of Aaron shall be for his sons after him”(Exodus 29:29), which is taken to refer bto the one who comes after him in greatness,meaning the priest whose rank is one lower than the High Priest, i.e., the priest anointed for war., bRav Adda bar Ahava raised an objection, and some say it unattributed:It is taught in a ibaraita /i: One bmighthave thought that bthe son of the priest anointed for war serves in his place,i.e., he inherits the position, bin the same way that the son of a High Priest serves in his placeif he is fit for the job;
32. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.160-7.161 (3rd cent. CE - 3rd cent. CE) 4.40. Once indeed, when at Athens, he stopped too long in the Piraeus, discussing themes, out of friendship for Hierocles, and for this he was censured by certain persons. He was very lavish, in short another Aristippus, and he was fond of dining well, but only with those who shared his tastes. He lived openly with Theodete and Phila, the Elean courtesans, and to those who censured him he quoted the maxims of Aristippus. He was also fond of boys and very susceptible. Hence he was accused by Ariston of Chios, the Stoic, and his followers, who called him a corrupter of youth and a shameless teacher of immorality. 7.160. 2. ARISTONAriston the Bald, of Chios, who was also called the Siren, declared the end of action to be a life of perfect indifference to everything which is neither virtue nor vice; recognizing no distinction whatever in things indifferent, but treating them all alike. The wise man he compared to a good actor, who, if called upon to take the part of a Thersites or of an Agamemnon, will impersonate them both becomingly. He wished to discard both Logic and Physics, saying that Physics was beyond our reach and Logic did not concern us: all that did concern us was Ethics. 7.161. Dialectical reasonings, he said, are like spiders' webs, which, though they seem to display some artistic workmanship, are yet of no use. He would not admit a plurality of virtues with Zeno, nor again with the Megarians one single virtue called by many names; but he treated virtue in accordance with the category of relative modes. Teaching this sort of philosophy, and lecturing in the Cynosarges, he acquired such influence as to be called the founder of a sect. At any rate Miltiades and Diphilus were denominated Aristoneans. He was a plausible speaker and suited the taste of the general public. Hence Timon's verse about him:One who from wily Ariston's line boasts his descent.
33. Origen, Against Celsus, 1.17 (3rd cent. CE - 3rd cent. CE) 1.17. In what follows, Celsus, assailing the Mosaic history, finds fault with those who give it a tropical and allegorical signification. And here one might say to this great man, who inscribed upon his own work the title of a True Discourse, Why, good sir, do you make it a boast to have it recorded that the gods should engage in such adventures as are described by your learned poets and philosophers, and be guilty of abominable intrigues, and of engaging in wars against their own fathers, and of cutting off their secret parts, and should dare to commit and to suffer such enormities; while Moses, who gives no such accounts respecting God, nor even regarding the holy angels, and who relates deeds of far less atrocity regarding men (for in his writings no one ever ventured to commit such crimes as Kronos did against Uranus, or Zeus against his father, or that of the father of men and gods, who had intercourse with his own daughter), should be considered as having deceived those who were placed under his laws, and to have led them into error? And here Celsus seems to me to act somewhat as Thrasymachus the Platonic philosopher did, when he would not allow Socrates to answer regarding justice, as he wished, but said, Take care not to say that utility is justice, or duty, or anything of that kind. For in like manner Celsus assails (as he thinks) the Mosaic histories, and finds fault with those who understand them allegorically, at the same time bestowing also some praise upon those who do so, to the effect that they are more impartial (than those who do not); and thus, as it were, he prevents by his cavils those who are able to show the true state of the case from offering such a defense as they would wish to offer.
34. Orphic Hymns., Fragments, 488

Subjects of this text:

subject	book bibliographic info
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
allegory	deJauregui (2010), Orphism and Christianity in Late Antiquity, 359
allowance,permission (of god or providence)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
anatrophe,of macrina	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
antiochene school	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 158
antisthenes	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165, 309
antithesis	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
apostolic fathers,generally	Esler (2000), The Early Christian World, 512
appropriation (oikeiōsis)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 160
arabia (roman province)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 158
aristotle	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163
armament,pauls	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165
armament	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165
athletic image	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
athletic metaphor,and martyrdom	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
athletic metaphor,biblical application	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
athletics/training	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 167, 168
authors,authorship	Nasrallah (2019), Archaeology and the Letters of Paul, 249
body,bodies athletes	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 210
body (human)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
celsus	deJauregui (2010), Orphism and Christianity in Late Antiquity, 359
charges against,at corinth	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 210
child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 164
christ	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
cicero,exile	Nasrallah (2019), Archaeology and the Letters of Paul, 152
clement,second,date and place of composition	Esler (2000), The Early Christian World, 512
clement,second,sections	Esler (2000), The Early Christian World, 512
clement,second	Esler (2000), The Early Christian World, 512
clement of alexandria,assimilation of heresy to paganism	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
colossians	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177
concannon,cavan	Nasrallah (2019), Archaeology and the Letters of Paul, 152
conversion	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
corinth,ethnicity	Nasrallah (2019), Archaeology and the Letters of Paul, 152
corinth,freedpersons	Nasrallah (2019), Archaeology and the Letters of Paul, 152
craft/craftsman (technē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 163, 164, 165, 166
cynics/cynicism,free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
cynics/cynicism,humility of	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
cynics/cynicism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50, 309
cynics	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
death,infant,child mortality	Nasrallah (2019), Archaeology and the Letters of Paul, 164
death (natural,physical)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
death as benefaction	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
desire	Nasrallah (2019), Archaeology and the Letters of Paul, 164
desires	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
disposition (diãyesiw and similar terms)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
ecclesiastical social structures	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
ehrman,bart	Nasrallah (2019), Archaeology and the Letters of Paul, 249
ephesians	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177
ephesus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50
epictetus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161
epicureanism,attacks against	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50
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
epistolary narrative	Nasrallah (2019), Archaeology and the Letters of Paul, 249
eschatology	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 274
exousia	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154
foucault,michel	Nasrallah (2019), Archaeology and the Letters of Paul, 249
free will,of cynic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
freedom,pauline	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
freedom (eleutheria)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168
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, 140
gentiles,judaism,interest in	Nasrallah (2019), Archaeology and the Letters of Paul, 152
gnosticism,orthodox criticism of morality of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
god (pauline),involvement in human affairs	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
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,the	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
good (agathos)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158
greco-roman	Engberg-Pedersen (2010), Cosmology and Self in the Apostle Paul: The Material Spirit, 190
grief,exile,migration	Nasrallah (2019), Archaeology and the Letters of Paul, 152
grief,of women	Nasrallah (2019), Archaeology and the Letters of Paul, 164
grief	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
hedonism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50
heresiology,heresiological,heresiologists,heresiographers	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 158
heschel,avraham yoshua	Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 462
hieroi logoi	deJauregui (2010), Orphism and Christianity in Late Antiquity, 359
historical reconstruction,ancient	Nasrallah (2019), Archaeology and the Letters of Paul, 249
idol food	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161, 166
ignorance	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
interdependence,morally formative	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
intermediates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 154, 161, 167
israel,israelites	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
jesus	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
jewish practices/torah observance,circumcision	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101
jewish practices/torah observance	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 161, 162, 163, 164, 165, 166
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, 101
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, 140
law	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177
law (mosaic),nature,lex naturae	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
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
letters,epistolary novels,narrative	Nasrallah (2019), Archaeology and the Letters of Paul, 249
letters of paul and seneca	Nasrallah (2019), Archaeology and the Letters of Paul, 249
libertinism/license	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
liturgy	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
marriage	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323; Nasrallah (2019), Archaeology and the Letters of Paul, 164, 249
maturity	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
medea	Nasrallah (2019), Archaeology and the Letters of Paul, 164
metaphor	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177
mills,benjamin	Nasrallah (2019), Archaeology and the Letters of Paul, 152
moral formation,adaptation in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
moral formation,involvement of god/gods within	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
moral formation,love in	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
moral formation,protocol of	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
moral formation,via imitation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
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
necessity/require (anagkē,anagkazō)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 158, 165
odysseus	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165, 309
paganism,heresy assimilated to	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
pagans,paganism	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 158
passion	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50
passions (pathē)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 168
pastoral epistles	Nasrallah (2019), Archaeology and the Letters of Paul, 249
paul,apostle,self-mastery	Nasrallah (2019), Archaeology and the Letters of Paul, 249
paul,apostle,stoic philosophy	Nasrallah (2019), Archaeology and the Letters of Paul, 164, 249
paul,determinism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
paul,free will	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
paul	Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 274; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82; Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50; Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 462; Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110; Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
performance	Papaioannou et al. (2021), Rhetoric and Religion in Ancient Greece and Rome, 177; Papaioannou, Serafim and Demetriou (2021), Rhetoric and Religion in Ancient Greece and Rome, 177
philo of alexandria	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
philosophy,positive invocation and use of	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
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, 165, 309
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, 309
preaching	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165
preferreds (proēgmena)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 167, 168
providence	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
refoundation'	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 210
remembrance,call to	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
resurrection	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
roman colony	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 210
roman empire,resistance to	Nasrallah (2019), Archaeology and the Letters of Paul, 249
romanization	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 210
rosenmeyer,patricia	Nasrallah (2019), Archaeology and the Letters of Paul, 249
salvation	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140; Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 154, 158, 159, 160, 167, 168
saviour	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
scriptures,bible	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 158
second sophistic	Nasrallah (2019), Archaeology and the Letters of Paul, 249
self-control	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 50
self-sufficiency	Allison (2020), Saving One Another: Philodemus and Paul on Moral Formation in Community, 140
self-understanding,of cynic	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
seneca,paul and	Nasrallah (2019), Archaeology and the Letters of Paul, 249
sin	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
sins,sinful,sinners	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
slave/slavery,cynic as	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
slavery	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 158, 159, 160, 161, 167, 168
socrates	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 159, 164, 165
sophistsnan	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
soul,resurrection	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
spawforth,antony	Nasrallah (2019), Archaeology and the Letters of Paul, 152
stoicism,determinism	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
stoicism,freedom	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 309
stoicism,orthodox borrowing from	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
stoicism,stoic philosophy,of paul	Nasrallah (2019), Archaeology and the Letters of Paul, 164, 249
stoicism,stoic philosophy	Nasrallah (2019), Archaeology and the Letters of Paul, 164
stoicism	deJauregui (2010), Orphism and Christianity in Late Antiquity, 359
stowers,stanley	Nasrallah (2019), Archaeology and the Letters of Paul, 164, 249
telos	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 101, 154, 157, 158, 159, 168
torah arks	Poorthuis Schwartz and Turner (2009), Interaction Between Judaism and Christianity in History, Religion, Art, and Literature, 462
value (axia)	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 155, 157, 159, 160, 168
virtue,perfection	Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 82
virtue	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 164
virtues,self-control	Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 293
virtues	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
war	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165
wars	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
weapon	Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 165, 309
wilderness passim,place	Smith and Stuckenbruck (2020), Testing and Temptation in Second Temple Jewish and Early Christian Texts, 110
wisdom (of god)	Pedersen (2004), Demonstrative Proof in Defence of God: A Study of Titus of Bostra’s Contra Manichaeos. 344
women,grief	Nasrallah (2019), Archaeology and the Letters of Paul, 164
women	Nasrallah (2019), Archaeology and the Letters of Paul, 249
zeus	Wilson (2022), Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency, 158, 164; deJauregui (2010), Orphism and Christianity in Late Antiquity, 359
πορνεία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
ἀδιαφορία	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323
ἀδιαφόρως	Boulluec (2022), The Notion of Heresy in Greek Literature in the Second and Third Centuries, 323