Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 9.27
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):

30 results
1. 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."
2. 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."
3. Homer, Odyssey, 4.244-4.246 (8th cent. BCE - 7th cent. BCE)
4. Cicero, On Duties, 1.11-1.13, 3.11-3.12, 3.63-3.64, 3.70 (2nd cent. BCE - 1st cent. BCE) 1.11. Principio generi animantium omni est a natura tributum, ut se, vitam corpusque tueatur, declinet ea, quae nocitura videantur, omniaque, quae sint ad vivendum necessaria, anquirat et paret, ut pastum, ut latibula, ut alia generis eiusdem. Commune item animantium omnium est coniunctionis adpetitus procreandi causa et cura quaedam eorum, quae procreata sint; sed inter hominem et beluam hoc maxime interest, quod haec tantum, quantum sensu movetur, ad id solum, quod adest quodque praesens est, se accommodat paulum admodum sentiens praeteritum aut futurum; homo autem, quod rationis est particeps, per quam consequentia cernit, causas rerum videt earumque praegressus et quasi antecessiones non ignorat, similitudines comparat rebusque praesentibus adiungit atque annectit futuras, facile totius vitae cursum videt ad eamque degendam praeparat res necessarias. 1.12. Eademque natura vi rationis hominem conciliat homini et ad orationis et ad vitae societatem ingeneratque in primis praecipuum quendam amorem in eos, qui procreati sunt, impellitque, ut hominum coetus et celebrationes et esse et a se obiri velit ob easque causas studeat parare ea, quae suppeditent ad cultum et ad victum, nec sibi soli, sed coniugi, liberis ceterisque, quos caros habeat tuerique debeat; quae cura exsuscitat etiam animos et maiores ad rem gerendam facit. 1.13. In primisque hominis est propria veri inquisitio atque investigatio. Itaque cum sumus necessariis negotiis curisque vacui, tum avemus aliquid videre, audire, addiscere cognitionemque rerum aut occultarum aut admirabilium ad beate vivendum necessariam ducimus. Ex quo intellegitur, quod verum, simplex sincerumque sit, id esse naturae hominis aptissimum. Huic veri videndi cupiditati adiuncta est appetitio quaedam principatus, ut nemini parere animus bene informatus a natura velit nisi praecipienti aut docenti aut utilitatis causa iuste et legitime imperanti; ex quo magnitudo animi exsistit humanarumque rerum contemptio. 3.11. Quam ob rem de iudicio Panaeti dubitari non potest; rectene autem hanc tertiam partem ad exquirendum officium adiunxerit an secus, de eo fortasse disputari potest. Nam, sive honestum solum bonum est, ut Stoicis placet, sive, quod honestum est, id ita summum bonum est, quem ad modum Peripateticis vestris videtur, ut omnia ex altera parte collocata vix minimi momenti instar habeant, dubitandum non est, quin numquam possit utilitas cum honestate contendere. Itaque accepimus Socratem exsecrari solitum eos, qui primum haec natura cohaerentia opinione distraxissent. Cui quidem ita sunt Stoici assensi, ut et, quicquid honestum esset, id utile esse censerent nec utile quicquam, quod non honestum. 3.12. Quodsi is esset Panaetius, qui virtutem propterea colendam diceret, quod ea efficiens utilitatis esset, ut ii, qui res expetendas vel voluptate vel indolentia metiuntur, liceret ei dicere utilitatem aliquando cum honestate pugnare; sed cum sit is, qui id solum bonum iudicet, quod honestum sit, quae autem huic repugnent specie quadam utilitatis, eorum neque accessione meliorem vitam fieri nec decessione peiorem, non videtur debuisse eius modi deliberationem introducere, in qua, quod utile videretur, cum eo, quod honestum est, compararetur. 3.63. Hecatonem quidem Rhodium, discipulum Panaeti, video in iis libris, quos de officio scripsit Q. Tuberoni, dicere sapientis esse nihil contra mores, leges, instituta facientem habere rationem rei familiaris. Neque enim solum nobis divites esse volumus, sed liberis, propinquis, amicis maximeque rei publicae. Singulorum enim facultates et copiae divitiae sunt civitatis. Huic Scaevolae factum, de quo paulo ante dixi, placere nullo modo potest; etenim omnino tantum se negat facturum compendii sui causa, quod non liceat. Huic nec laus magna tribuenda nec gratia est. 3.64. Sed, sive et simulatio et dissimulatio dolus malus est, perpaucae res sunt, in quibus non dolus malus iste versetur, sive vir bonus est is, qui prodest, quibus potest, nocet nemini, certe istum virum bonum non facile reperimus. Numquam igitur est utile peccare, quia semper est turpe, et, quia semper est honestum virum bonum esse, semper est utile. 3.70. Nam quanti verba illa: UTI NE PROPTER TE FIDEMVE TUAM CAPTUS FRAUDATUSVE SIM! quam illa aurea: UT INTER BONOS BENE AGIER OPORTET ET SINE FRAUDATIONE! Sed, qui sint boni, et quid sit bene agi, magna quaestio est. Q. quidem Scaevola, pontifex maximus, summam vim esse dicebat in omnibus iis arbitriis, in quibus adderetur EX FIDE BONA, fideique bonae nomen existimabat manare latissime, idque versari in tutelis societatibus, fiduciis mandatis, rebus emptis venditis, conductis locatis, quibus vitae societas contineretur; in iis magni esse iudicis statuere, praesertim cum in plerisque essent iudicia contraria, quid quemque cuique praestare oporteret. 3.11.  In regard to Panaetius's real intentions, therefore, no doubt can be entertained. But whether he was or was not justified in adding this third division to the inquiry about duty may, perhaps, be a matter for debate. For whether moral goodness is the only good, as the Stoics believe, or whether, as your Peripatetics think, moral goodness is in so far the highest good that everything else gathered together into the opposing scale would have scarcely the slightest weight, it is beyond question that expediency can never conflict with moral rectitude. And so, we have heard, Socrates used to pronounce a curse upon those who first drew a conceptual distinction between things naturally inseparable. With this doctrine the Stoics are in agreement in so far as they maintain that if anything is morally right, it is expedient, and if anything is not morally right, it is not expedient. 3.12.  But if Panaetius were the sort of man to say that virtue is worth cultivating only because it is productive of advantage, as do certain philosophers who measure the desirableness of things by the standard of pleasure or of absence of pain, he might argue that expediency sometimes clashes with moral rectitude. But since he is a man who judges that the morally right is the only good, and that those things which come in conflict with it have only the appearance of expediency and cannot make life any better by their presence nor any worse by their absence, it follows that he ought not to have raised a question involving the weighing of what seems expedient against what is morally right. 3.63.  Now I observe that Hecaton of Rhodes, a pupil of Panaetius, says in his books on "Moral Duty" dedicated to Quintus Tubero that "it is a wise man's duty to take care of his private interests, at the same time doing nothing contrary to the civil customs, laws, and institutions. But that depends on our purpose in seeking prosperity; for we do not aim to be rich for ourselves alone but for our children, relatives, friends, and, above all, for our country. For the private fortunes of individuals are the wealth of the state." Hecaton could not for a moment approve of Scaevola's act, which I cited a moment ago; for he openly avows that he will abstain from doing for his own profit only what the law expressly forbids. Such a man deserves no great praise nor gratitude. 3.64.  Be that as it may, if both pretence and concealment constitute "criminal fraud," there are very few transactions into which "criminal fraud" does not enter; or, if he only is a good man who helps all he can, and harms no one, it will certainly be no easy matter for us to find the good man as thus defined. To conclude, then, it is never expedient to do wrong, because wrong is always immoral; and it is always expedient to be good, because goodness is always moral. 3.70.  For how weighty are the words: "That I be not deceived and defrauded through you and my confidence in you"! How precious are these "As between honest people there ought to be honest dealing, and no deception"! But who are "honest people," and what is "honest dealing" — these are serious questions. It was Quintus Scaevola, the pontifex maximus, who used to attach the greatest importance to all questions of arbitration to which the formula was appended "as good faith requires"; and he held that the expression "good faith" had a very extensive application, for it was employed in trusteeships and partnerships, in trusts and commissions, in buying and selling, in hiring and letting — in a word, in all the transactions on which the social relations of daily life depend; in these, he said, it required a judge of great ability to decide the extent of each individual's obligation to the other, especially when the counter-claims were admissible in most cases.
5. Philo of Alexandria, On The Life of Moses, 2.1, 2.4 (1st cent. BCE - 1st cent. CE) 2.1. The first volume of this treatise relates to the subject of the birth and bringing up of Moses, and also of his education and of his government of his people, which he governed not merely irreproachably, but in so exceedingly praiseworthy a manner; and also of all the affairs, which took place in Egypt, and in the travels and journeyings of the nation, and of the events which happened with respect to their crossing the Red Sea and in the desert, which surpass all power of description; and, moreover, of all the labours which he conducted to a successful issue, and of the inheritances which he distributed in portions to his soldiers. But the book which we are now about to compose relates to the affairs which follow those others in due order, and bear a certain correspondence and connection with them. 2.4. It becomes a king to command what ought to be done, and to forbid what ought not to be done; but the commanding what ought to be done, and the prohibition of what ought not to be done, belongs especially to the law, so that the king is at once a living law, and the law is a just king.
6. 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.
7. Dio Chrysostom, Orations, 33.15 (1st cent. CE 33.15.  But if a man, having seen how much there is that is dreadful and hateful in the world, and that everywhere are countless enemies, both public and private, with whom wantonness and deceit hold sway, Subdues his body with injurious blows, Casts round his shoulders sorry rags, in guise A slave, steals into the wide-wayed town of those Who hold debauch, meaning no harm to his neighbours — such as Odysseus meant to the suitors when he came in that guise — but on the contrary seeking if perchance he may unobtrusively do them some good — if, I say, such a man comes among you, why do you stir him up, or why do you call upon one who will appear to you to be a churlish and savage person as a speaker? For your ears have not been prepared for the reception of harsh and stubborn words; nay, as the hooves of cattle are tender when they are reared in soft, smooth country, so men's ears are dainty when reared in the midst of flattery and lying speech.
8. Epictetus, Discourses, 3.22.39, 3.22.43, 3.22.48, 3.22.82, 3.24.67, 3.24.95, 4.1.114, 4.1.162-4.1.163, 4.7.13 (1st cent. CE - 2nd cent. CE)
9. Epictetus, Enchiridion, 53 (1st cent. CE - 2nd cent. CE)
10. Musonius Rufus, Fragments, 8 (1st cent. CE - 1st cent. CE)
11. 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;
12. New Testament, 1 Corinthians, 1.8, 1.9, 1.18, 1.23, 1.24, 1.30, 2.5, 2.16, 3.1, 3.2, 3.3, 3.4, 3.5, 3.6, 3.7, 3.8, 3.9, 3.14, 3.15, 4.6, 4.7, 5.6, 5.7, 5.8, 5.9, 5.10, 5.11, 5.12, 5.13, 6.12, 7, 7.10, 7.23, 8, 8.1-11.1, 8.2, 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, 9.25, 9.26, 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, 10.23-11.1, 10.26, 10.31, 10.33, 11.1, 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, 13.1, 13.2, 13.3, 16.8, 16.9 (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.
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, 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)
15. New Testament, 2 Timothy, 2.5 (1st cent. CE - 1st cent. CE) 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules.
16. New Testament, Acts, 10.34 (1st cent. CE - 2nd cent. CE) 10.34. Peter opened his mouth and said, "Truly I perceive that God doesn't show favoritism;
17. New Testament, Colossians, None (1st cent. CE - 1st cent. CE)
18. 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.
19. New Testament, Galatians, None (1st cent. CE - 1st cent. CE)
20. New Testament, Hebrews, 12.11 (1st cent. CE - 1st cent. CE) 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.
21. 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.
22. 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?
23. New Testament, Luke, 5.32, 18.5 (1st cent. CE - 1st cent. CE) 5.32. I have not come to call the righteous, but sinners to repentance. 18.5. yet because this widow bothers me, I will defend her, or else she will wear me out by her continual coming.'
24. New Testament, Mark, 2.17 (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.
25. New Testament, Matthew, 9.13, 10.29, 18.15 (1st cent. CE - 1st cent. CE) 9.13. But you go and learn what this means: 'I desire mercy, and not sacrifice,' for I came not to call the righteous, but sinners to repentance. 10.29. Aren't two sparrows sold for an assarion? Not one of them falls on the ground apart from your Father's will 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.
26. Seneca The Younger, Letters, 70.9 (1st cent. CE - 1st cent. CE)
27. Hermas, Visions, 2.4.1 (2nd cent. CE - 2nd cent. CE)
28. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
29. Diogenes Laertius, Lives of The Philosophers, 6.5 (3rd cent. CE - 3rd cent. CE) 6.5. Being asked what was the height of human bliss, he replied, To die happy. When a friend complained to him that he had lost his notes, You should have inscribed them, said he, on your mind instead of on paper. As iron is eaten away by rust, so, said he, the envious are consumed by their own passion. Those who would fain be immortal must, he declared, live piously and justly. States, said he, are doomed when they are unable to distinguish good men from bad. Once, when he was applauded by rascals, he remarked, I am horribly afraid I have done something wrong.When brothers agree, no fortress is so strong as their common life, he said. The right outfit for a voyage, he said, is such as, even if you are shipwrecked, will go through the water with you.
30. Theodoret of Cyrus, Religious History, 15.2 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
abram/abraham, learner	Cover, Philo of Alexandria: On the Change of Names (2023) 282
absence of in parables, fables as humorous	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
acepsimas	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327
adiaphora/indistinguishable/neutral	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
advantage (sumpheron, utilitas)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168, 176
anatrophe, of macrina	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
antisthenes	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165, 309
apostolic fathers, generally	Esler, The Early Christian World (2000) 512
appropriation (oikeiōsis)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
aristotle	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
armament, pauls	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165
armament	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165
ascetic discourse	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 328
asceticism, and violence	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
asceticism, as dominance	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 328
athletic metaphor, and martyrdom	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
athletic metaphor, biblical application	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 167, 168
barbarian/barbarians	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327
body, bodies athletes	Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 210
body, monastic attitude towards	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
characterization, in fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
charges against, at corinth	Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 210
child mortality	Nasrallah, Archaeology and the Letters of Paul (2019) 164
cicero, exile	Nasrallah, Archaeology and the Letters of Paul (2019) 152
clement, second, date and place of composition	Esler, The Early Christian World (2000) 512
clement, second, sections	Esler, The Early Christian World (2000) 512
clement, second	Esler, The Early Christian World (2000) 512
coercion	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
colossians	Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 177; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 177
concannon, cavan	Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth, ethnicity	Nasrallah, Archaeology and the Letters of Paul (2019) 152
corinth, freedpersons	Nasrallah, Archaeology and the Letters of Paul (2019) 152
craft/craftsman (technē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165, 166
cynics/cynicism, free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
cynics/cynicism, humility of	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
cynics/cynicism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50, 309
cynics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
death, infant, child mortality	Nasrallah, Archaeology and the Letters of Paul (2019) 164
demons	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 328
desire	Nasrallah, Archaeology and the Letters of Paul (2019) 164
emotions, bad	Cover, Philo of Alexandria: On the Change of Names (2023) 282
ephesians	Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 177; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 177
ephesus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
epictetus	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161
epicureanism, attacks against	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
epistemology, pauls	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 160
epistemology, suneidēsis	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
ethical reasoning, morally dubious characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
ethical reasoning, of fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
etymology, hebrew	Cover, Philo of Alexandria: On the Change of Names (2023) 282
exousia	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
free will, of cynic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
freedom, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
freedom (eleutheria)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168, 176
freedpersons, in corinth	Nasrallah, Archaeology and the Letters of Paul (2019) 152
friendship, divine-human	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
genre, bakhtinian approach to	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
gentiles, judaism, interest in	Nasrallah, Archaeology and the Letters of Paul (2019) 152
god (pauline), involvement in human affairs	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
good, appropriate actions (kathēkonta)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 161
good, right actions (kathorthōmata)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158
good (agathos)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158
greco-roman	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 190
grief, exile, migration	Nasrallah, Archaeology and the Letters of Paul (2019) 152
grief, of women	Nasrallah, Archaeology and the Letters of Paul (2019) 164
grief	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
hedonism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
human fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
idol food	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161, 166
interdependence, morally formative	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
intermediates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 154, 161, 167
israel, seer of god	Cover, Philo of Alexandria: On the Change of Names (2023) 282
jacob	Cover, Philo of Alexandria: On the Change of Names (2023) 282
jewish practices/torah observance, circumcision	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101
jewish practices/torah observance	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161, 162, 163, 164, 165, 166
judaism, gentile interest in	Nasrallah, Archaeology and the Letters of Paul (2019) 152
judaizing	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101
julius caesar	Nasrallah, Archaeology and the Letters of Paul (2019) 152
knowledge, pauline	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
law	Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 177; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 177
law of christ	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160, 161, 162, 163, 164, 165, 166
law of nature/natural law, stoic politics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164
law of nature/natural law	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165
liturgy	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
marriage	Nasrallah, Archaeology and the Letters of Paul (2019) 164
maturity	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
medea	Nasrallah, Archaeology and the Letters of Paul (2019) 164
metaphor	Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 177; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 177
mills, benjamin	Nasrallah, Archaeology and the Letters of Paul (2019) 152
monks	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
moral formation, adaptation in	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
moral formation, involvement of god/gods within	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
moral formation, love in	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
moral formation, protocol of	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
moral formation, via imitation	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 140
moral formation, via meals	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137
moses and mosaic law	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 190
moxnes, h., necessity, pauls	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 190
names, change of	Cover, Philo of Alexandria: On the Change of Names (2023) 282
necessity/require (anagkē, anagkazō)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 158, 165
odysseus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165, 309
olson, carl	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 328
panaetius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 176
passion	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
passions (pathē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
paul, apostle, stoic philosophy	Nasrallah, Archaeology and the Letters of Paul (2019) 164
paul, determinism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
paul, free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
paul	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
performance	Papaioannou et al., Rhetoric and Religion in Ancient Greece and Rome (2021) 177; Papaioannou, Serafim and Demetriou, Rhetoric and Religion in Ancient Greece and Rome (2021) 177
philo of alexandria	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
platonism	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 164
pleasure	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165, 309
posidonius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
practice, and body	Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 190
preaching, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
preaching	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165
preferreds (proēgmena)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
refoundation'	Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 210
resurrection	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
roman colony	Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 210
romanization	Cadwallader, Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E (2016) 210
salvation	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 159, 160, 167, 168
self-control	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 50
self-sufficiency	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137, 139, 140
self-understanding, of cynic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
shamelessness	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
slave/slavery, cynic as	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
slave	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
slavery	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 158, 159, 160, 161, 167, 168
socrates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 159, 164, 165
soul, resurrection	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
soul	Cover, Philo of Alexandria: On the Change of Names (2023) 282
spawforth, antony	Nasrallah, Archaeology and the Letters of Paul (2019) 152
stock characters, underdogs	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
stoicism, determinism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
stoicism, freedom	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 309
stoicism, stoic philosophy, of paul	Nasrallah, Archaeology and the Letters of Paul (2019) 164
stoicism, stoic philosophy	Nasrallah, Archaeology and the Letters of Paul (2019) 164
stowers, stanley	Nasrallah, Archaeology and the Letters of Paul (2019) 164
subdivisions of fables by characters or possibility	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
tatian	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327
telos	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 101, 154, 157, 158, 159, 168
themes in the fable	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
theodoret	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327, 328
underdog characters	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
valantasis, richard	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 328
value (axia)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 157, 159, 160, 168, 176
virtue, perfection	Gray, Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers (2021) 82
virtue	Cover, Philo of Alexandria: On the Change of Names (2023) 282; Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 164, 176
war	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165
weakness, of corinthian believers	Allison, Saving One Another: Philodemus and Paul on Moral Formation in Community (2020) 137
weapon	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 165, 309
wisdom	Cover, Philo of Alexandria: On the Change of Names (2023) 282
women, grief	Nasrallah, Archaeology and the Letters of Paul (2019) 164
women fables	Strong, The Fables of Jesus in the Gospel of Luke: A New Foundation for the Study of Parables (2021) 363
wood, philip	Dijkstra and Raschle, Religious Violence in the Ancient World: From Classical Athens to Late Antiquity (2020) 327
zeus	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 164