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Tiresias: The Ancient Mediterranean Religions Source Database



8234
New Testament, 1 Corinthians, 9.5


μὴ οὐκ ἔχομεν ἐξουσίαν ἀδελφὴν γυναῖκα περιάγειν, ὡς καὶ οἱ λοιποὶ ἀπόστολοι καὶ οἱ ἀδελφοὶ τοῦ κυρίου καὶ Κηφᾶς;Have we noright to take along a wife who is a believer, even as the rest of theapostles, and the brothers of the Lord, and Cephas?


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

34 results
1. Hebrew Bible, Numbers, 19.13 (9th cent. BCE - 3rd cent. BCE)

19.13. כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ 19.13. Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him."
2. 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."
3. 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.
4. 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.
5. Anon., Didache, 13.1-13.7 (1st cent. CE - 2nd cent. CE)

6. Epictetus, Discourses, 2.2.26, 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)

7. Epictetus, Enchiridion, 53 (1st cent. CE - 2nd cent. CE)

8. Musonius Rufus, Fragments, 8 (1st cent. CE - 1st cent. CE)

9. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)

1.1. Paul, called to be an apostle of Jesus Christ through the willof God, and our brother Sosthenes
10. New Testament, 1 Timothy, 1.7, 4.3-4.5, 5.18, 6.6, 6.8 (1st cent. CE - 1st cent. CE)

1.7. desiring to be teachers of the law, though they understand neither what they say, nor about what they strongly affirm. 4.3. forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. 4.4. For every creature of God is good, and nothing is to be rejected, if it is received with thanksgiving. 4.5. For it is sanctified through the word of God and prayer. 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. 6.6. But godliness with contentment is great gain. 6.8. But having food and clothing, we will be content with that.
11. New Testament, 2 Corinthians, 6.8-6.10, 10.8, 10.18, 11.9, 13.1, 13.10 (1st cent. CE - 1st cent. CE)

12. New Testament, 2 Thessalonians, 2.5, 3.9 (1st cent. CE - 1st cent. CE)

2.5. Don't you remember that, when I was still with you, I told you these things? 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us.
13. New Testament, 2 Timothy, 2.1-2.2, 2.5, 3.5 (1st cent. CE - 1st cent. CE)

2.1. You therefore, my child, be strengthened in the grace that is in Christ Jesus. 2.2. The things which you have heard from me among many witnesses, commit the same to faithful men, who will be able to teach others also. 2.5. Also, if anyone competes in athletics, he isn't crowned unless he has competed by the rules. 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also.
14. New Testament, Acts, 4.35-4.37, 5.34, 9.26-9.28, 11.21-11.30, 12.24-12.25, 13.1-13.3, 13.6-13.8, 13.42-13.50, 14.1-14.4, 14.11-14.15, 14.19-14.20, 14.22-14.24, 15.1-15.3, 15.11-15.13, 15.21-15.26, 15.28-15.29, 15.34-15.40, 16.6-16.12, 18.18-18.21, 18.24-18.27, 19.21-19.22, 20.2-20.6, 27.2, 28.24-28.31 (1st cent. CE - 2nd cent. CE)

4.35. and laid them at the apostles' feet, and distribution was made to each, according as anyone had need. 4.36. Joses, who by the apostles was surnamed Barnabas (which is, being interpreted, Son of Exhortation), a Levite, a man of Cyprus by race 4.37. having a field, sold it, and brought the money and laid it at the apostles' feet. 5.34. But one stood up in the council, a Pharisee named Gamaliel, a teacher of the law, honored by all the people, and commanded to take the apostles out a little while. 9.26. When Saul had come to Jerusalem, he tried to join himself to the disciples. They were all afraid of him, not believing that he was a disciple. 9.27. But Barnabas took him, and brought him to the apostles, and declared to them how he had seen the Lord in the way, and that he had spoken to him, and how at Damascus he had preached boldly in the name of Jesus. 9.28. He was with them going in and going out at Jerusalem 11.21. The hand of the Lord was with them, and a great number believed and turned to the Lord. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.23. who, when he had come, and had seen the grace of God, was glad. He exhorted them all, that with purpose of heart they would remain near to the Lord. 11.24. For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord. 11.25. Barnabas went out to Tarsus to look for Saul. 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 11.27. Now in these days, prophets came down from Jerusalem to Antioch. 11.28. One of them named Agabus stood up, and indicated by the Spirit that there should be a great famine over all the world, which also happened in the days of Claudius. 11.29. The disciples, as anyone had plenty, each determined to send relief to the brothers who lived in Judea; 11.30. which they also did, sending it to the elders by the hands of Barnabas and Saul. 12.24. But the word of God grew and multiplied. 12.25. Barnabas and Saul returned to Jerusalem, when they had fulfilled their service, also taking with them John whose surname was Mark. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.2. As they served the Lord and fasted, the Holy Spirit said, "Separate Barnabas and Saul for me, for the work to which I have called them. 13.3. Then, when they had fasted and prayed and laid their hands on them, they sent them away. 13.6. When they had gone through the island to Paphos, they found a certain sorcerer, a false prophet, a Jew, whose name was Bar Jesus 13.7. who was with the proconsul, Sergius Paulus, a man of understanding. The same summoned Barnabas and Saul, and sought to hear the word of God. 13.8. But Elymas the sorcerer (for so is his name by interpretation) withstood them, seeking to turn aside the proconsul from the faith. 13.42. So when the Jews went out of the synagogue, the Gentiles begged that these words might be preached to them the next Sabbath. 13.43. Now when the synagogue broke up, many of the Jews and of the devout proselytes followed Paul and Barnabas; who, speaking to them, urged them to continue in the grace of God. 13.44. The next Sabbath almost the whole city was gathered together to hear the word of God. 13.45. But when the Jews saw the multitudes, they were filled with jealousy, and contradicted the things which were spoken by Paul, and blasphemed. 13.46. Paul and Barnabas spoke out boldly, and said, "It was necessary that God's word should be spoken to you first. Since indeed you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the Gentiles. 13.47. For so has the Lord commanded us, saying, 'I have set you as a light of the Gentiles, That you should be for salvation to the uttermost parts of the earth.' 13.48. As the Gentiles heard this, they were glad, and glorified the word of God. As many as were appointed to eternal life believed. 13.49. The Lord's word was spread abroad throughout all the region. 13.50. But the Jews urged on the devout women of honorable estate, and the chief men of the city, and stirred up a persecution against Paul and Barnabas, and threw them out of their borders. 14.1. It happened in Iconium that they entered together into the synagogue of the Jews, and so spoke that a great multitude both of Jews and of Greeks believed. 14.2. But the disobedient Jews stirred up and embittered the souls of the Gentiles against the brothers. 14.3. Therefore they stayed there a long time, speaking boldly in the Lord, who testified to the word of his grace, granting signs and wonders to be done by their hands. 14.4. But the multitude of the city was divided. Part sided with the Jews, and part with the apostles. 14.11. When the multitude saw what Paul had done, they lifted up their voice, saying in the language of Lycaonia, "The gods have come down to us in the likeness of men! 14.12. They called Barnabas "Jupiter," and Paul "Mercury," because he was the chief speaker. 14.13. The priest of Jupiter, whose temple was in front of their city, brought oxen and garlands to the gates, and would have made a sacrifice with the multitudes. 14.14. But when the apostles, Barnabas and Paul, heard of it, they tore their clothes, and sprang into the multitude, crying out 14.15. Men, why are you doing these things? We also are men of like passions with you, and bring you good news, that you should turn from these vain things to the living God, who made the sky and the earth and the sea, and all that is in them; 14.19. But some Jews from Antioch and Iconium came there, and having persuaded the multitudes, they stoned Paul, and dragged him out of the city, supposing that he was dead. 14.20. But as the disciples stood around him, he rose up, and entered into the city. On the next day he went out with Barnabas to Derbe. 14.22. confirming the souls of the disciples, exhorting them to continue in the faith, and that through many afflictions we must enter into the Kingdom of God. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 14.24. They passed through Pisidia, and came to Pamphylia. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.2. Therefore when Paul and Barnabas had no small discord and discussion with them, they appointed Paul and Barnabas, and some others of them, to go up to Jerusalem to the apostles and elders about this question. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.11. But we believe that we are saved through the grace of the Lord Jesus, just as they are. 15.12. All the multitude kept silence, and they listened to Barnabas and Paul reporting what signs and wonders God had done among the Gentiles through them. 15.13. After they were silent, James answered, "Brothers, listen to me. 15.21. For Moses from generations of old has in every city those who preach him, being read in the synagogues every Sabbath. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 15.23. They wrote these things by their hand: "The apostles, the elders, and the brothers, to the brothers who are of the Gentiles in Antioch, Syria, and Cilicia: greetings. 15.24. Because we have heard that some who went out from us have troubled you with words, unsettling your souls, saying, 'You must be circumcised and keep the law,' to whom we gave no commandment; 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 15.26. men who have risked their lives for the name of our Lord Jesus Christ. 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. 15.35. But Paul and Barnabas stayed in Antioch, teaching and preaching the word of the Lord, with many others also. 15.36. After some days Paul said to Barnabas, "Let's return now and visit our brothers in every city in which we proclaimed the word of the Lord, to see how they are doing. 15.37. Barnabas planned to take John with them also, who was called Mark. 15.38. But Paul didn't think that it was a good idea to take with them someone who withdrew from them from Pamphylia, and didn't go with them to do the work. 15.39. Then there arose a sharp contention, so that they separated from each other. Barnabas took Mark with him, and sailed away to Cyprus 15.40. but Paul chose Silas, and went out, being commended by the brothers to the grace of God. 16.6. When they had gone through the region of Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word in Asia. 16.7. When they had come opposite Mysia, they tried to go into Bithynia, but the Spirit didn't allow them. 16.8. Passing by Mysia, they came down to Troas. 16.9. A vision appeared to Paul in the night. There was a man of Macedonia standing, begging him, and saying, "Come over into Macedonia and help us. 16.10. When he had seen the vision, immediately we sought to go out to Macedonia, concluding that the Lord had called us to preach the gospel to them. 16.11. Setting sail therefore from Troas, we made a straight course to Samothrace, and the day following to Neapolis; 16.12. and from there to Philippi, which is a city of Macedonia, the first of the district, a Roman colony. We were staying some days in this city. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.24. Now a certain Jew named Apollos, an Alexandrian by race, an eloquent man, came to Ephesus. He was mighty in the Scriptures. 18.25. This man had been instructed in the way of the Lord; and being fervent in spirit, he spoke and taught accurately the things concerning Jesus, although he knew only the baptism of John. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 19.21. Now after these things had ended, Paul determined in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, "After I have been there, I must also see Rome. 19.22. Having sent into Macedonia two of those who ministered to him, Timothy and Erastus, he himself stayed in Asia for a while. 20.2. When he had gone through those parts, and had encouraged them with many words, he came into Greece. 20.3. When he had spent three months there, and a plot was made against him by Jews as he was about to set sail for Syria, he determined to return through Macedonia. 20.4. These accompanied him as far as Asia: Sopater of Beroea; Aristarchus and Secundus of the Thessalonians; Gaius of Derbe; Timothy; and Tychicus and Trophimus of Asia. 20.5. But these had gone ahead, and were waiting for us at Troas. 20.6. We sailed away from Philippi after the days of Unleavened Bread, and came to them at Troas in five days, where we stayed seven days. 27.2. Embarking in a ship of Adramyttium, which was about to sail to places on the coast of Asia, we put to sea; Aristarchus, a Macedonian of Thessalonica, being with us. 28.24. Some believed the things which were spoken, and some disbelieved. 28.25. When they didn't agree among themselves, they departed after Paul had spoken one word, "The Holy Spirit spoke well through Isaiah, the prophet, to our fathers 28.26. saying, 'Go to this people, and say, In hearing, you will hear, And will in no way understand. In seeing, you will see, And will in no way perceive. 28.27. For this people's heart has grown callous. Their ears are dull of hearing. Their eyes they have closed. Lest they should see with their eyes, Hear with their ears, Understand with their heart, And would turn again, And I would heal them.' 28.28. Be it known therefore to you, that the salvation of God is sent to the Gentiles. They will also hear. 28.29. When he had said these words, the Jews departed, having a great dispute among themselves. 28.30. Paul stayed two whole years in his own rented house, and received all who went in to him 28.31. preaching the Kingdom of God, and teaching the things concerning the Lord Jesus Christ with all boldness, without hinderance.
15. New Testament, Colossians, 1.28 (1st cent. CE - 1st cent. CE)

1.28. whom we proclaim, admonishing every man and teaching every man in all wisdom, that we may present every man perfect in Christ Jesus;
16. New Testament, Ephesians, 4.11-4.12, 4.14 (1st cent. CE - 1st cent. CE)

4.11. He gave some to be apostles; and some, prophets; and some, evangelists; and some, shepherds and teachers; 4.12. for the perfecting of the saints, to the work of serving, to the building up of the body of Christ; 4.14. that we may no longer be children, tossed back and forth and carried about with every wind of doctrine, by the trickery of men, in craftiness, after the wiles of error;
17. New Testament, Galatians, 1.1, 2.1-2.3, 2.7-2.15, 3.19, 3.23, 4.11, 4.21, 5.18, 5.26, 6.2, 6.6, 6.8-6.9 (1st cent. CE - 1st cent. CE)

1.1. Paul, an apostle (not from men, neither through man, but through Jesus Christ, and God the Father, who raised him from the dead) 2.1. Then after a period of fourteen years I went up again toJerusalem with Barnabas, taking Titus also with me. 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.3. But not even Titus, whowas with me, being a Greek, was compelled to be circumcised. 2.7. but to the contrary, when they saw that Ihad been entrusted with the gospel for the uncircumcision, even asPeter with the gospel for the circumcision 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.11. But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13. And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 3.19. What then is the law? It was added because of transgressions,until the seed should come to whom the promise has been made. It wasordained through angels by the hand of a mediator. 3.23. But before faith came, we were kept in custodyunder the law, shut up to the faith which should afterwards berevealed. 4.11. I am afraid for you, that I might havewasted my labor for you. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 5.18. But if you are led by theSpirit, you are not under the law. 5.26. Let's not becomeconceited, provoking one another, and envying one another. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.6. But let him who is taught in the word share all goodthings with him who teaches. 6.8. For hewho sows to his own flesh will from the flesh reap corruption. But hewho sows to the Spirit will from the Spirit reap eternal life. 6.9. Let us not be weary in doing good, for we will reap in due season, ifwe don't give up.
18. New Testament, Philippians, 2.2-2.5, 3.14, 4.3, 4.15 (1st cent. CE - 1st cent. CE)

2.2. make my joy full, by being like-minded, having the same love, being of one accord, of one mind; 2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.4. each of you not just looking to his own things, but each of you also to the things of others. 2.5. Have this in your mind, which was also in Christ Jesus 3.14. I press on toward the goal for the prize of the high calling of God in Christ Jesus. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only.
19. New Testament, Romans, 1.5, 3.1, 3.9, 3.31, 6.1, 6.15, 7.7, 9.14, 9.30, 11.13, 15.27 (1st cent. CE - 1st cent. CE)

1.5. through whom we received grace and apostleship, for obedience of faith among all the nations, for his name's sake; 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.9. What then? Are we better than they? No, in no way. For we previously charged both Jews and Greeks, that they are all under sin. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 6.1. What shall we say then? Shall we continue in sin, that grace may abound? 6.15. What then? Shall we sin, because we are not under law, but under grace? May it never be! 7.7. What shall we say then? Is the law sin? May it never be! However, I wouldn't have known sin, except through the law. For I wouldn't have known coveting, unless the law had said, "You shall not covet. 9.14. What shall we say then? Is there unrighteousness with God? May it never be! 9.30. What shall we say then? That the Gentiles, who didn't follow after righteousness, attained to righteousness, even the righteousness which is of faith; 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 15.27. Yes, it has been their good pleasure, and they are their debtors. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to serve them in fleshly things.
20. New Testament, Titus, 1.10 (1st cent. CE - 1st cent. CE)

1.10. For there are also many unruly men, vain talkers and deceivers, especially those of the circumcision
21. New Testament, John, 1.42, 4.39-4.42, 20.18 (1st cent. CE - 1st cent. CE)

1.42. He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of Jonah. You shall be called Cephas" (which is by interpretation, Peter). 4.39. From that city many of the Samaritans believed in him because of the word of the woman, who testified, 'He told me everything that I did. 4.40. So when the Samaritans came to him, they begged him to stay with them. He stayed there two days. 4.41. Many more believed because of his word. 4.42. They said to the woman, "Now we believe, not because of your speaking; for we have heard for ourselves, and know that this is indeed the Christ, the Savior of the world. 20.18. Mary Magdalene came and told the disciples that she had seen the Lord, and that he had said these things to her.
22. New Testament, Luke, 4.38, 5.17, 5.21, 10.7 (1st cent. CE - 1st cent. CE)

4.38. He rose up from the synagogue, and entered into Simon's house. Simon's mother-in-law was afflicted with a great fever, and they begged him for her. 5.17. It happened on one of those days, that he was teaching; and there were Pharisees and teachers of the law sitting by, who had come out of every village of Galilee, Judea, and Jerusalem. The power of the Lord was with him to heal them. 5.21. The scribes and the Pharisees began to reason, saying, "Who is this that speaks blasphemies? Who can forgive sins, but God alone? 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house.
23. New Testament, Mark, 1.22, 1.27, 1.30-1.31, 2.13-2.14, 4.9 (1st cent. CE - 1st cent. CE)

1.22. They were astonished at his teaching, for he taught them as having authority, and not as the scribes. 1.27. They were all amazed, so that they questioned among themselves, saying, "What is this? A new teaching? For with authority he commands even the unclean spirits, and they obey him! 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 2.13. He went out again by the seaside. All the multitude came to him, and he taught them. 2.14. As he passed by, he saw Levi, the son of Alphaeus, sitting at the tax office, and he said to him, "Follow me." And he arose and followed him. 4.9. He said, "Whoever has ears to hear, let him hear.
24. New Testament, Matthew, 8.14, 10.9-10.10, 19.29 (1st cent. CE - 1st cent. CE)

8.14. When Jesus came into Peter's house, he saw his wife's mother lying sick with a fever. 10.9. Don't take any gold, nor silver, nor brass in your money belts. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 19.29. Everyone who has left houses, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, will receive one hundred times, and will inherit eternal life.
25. Quintilian, Institutes of Oratory, 4.5.3 (1st cent. CE - 1st cent. CE)

26. Quintilian, Institutio Oratoria, 4.5.3 (1st cent. CE - 1st cent. CE)

27. Seneca The Younger, Letters, 70.9 (1st cent. CE - 1st cent. CE)

28. Clement of Alexandria, Christ The Educator, 2.1.16.3 (2nd cent. CE - 3rd cent. CE)

29. Clement of Alexandria, Miscellanies, 1.1.18, 1.3.23, 1.9.43 (2nd cent. CE - 3rd cent. CE)

30. Marcus Aurelius Emperor of Rome, Meditations, 2.5, 4.23 (2nd cent. CE - 2nd cent. CE)

31. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)

32. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)

33. Diogenes Laertius, Lives of The Philosophers, 4.40, 7.147, 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. 7.147. The deity, say they, is a living being, immortal, rational, perfect or intelligent in happiness, admitting nothing evil, taking providential care of the world and all that therein is, but he is not of human shape. He is, however, the artificer of the universe and, as it were, the father of all, both in general and in that particular part of him which is all-pervading, and which is called many names according to its various powers. They give the name Dia (Δία) because all things are due to (διά) him; Zeus (Ζῆνα) in so far as he is the cause of life (ζῆν) or pervades all life; the name Athena is given, because the ruling part of the divinity extends to the aether; the name Hera marks its extension to the air; he is called Hephaestus since it spreads to the creative fire; Poseidon, since it stretches to the sea; Demeter, since it reaches to the earth. Similarly men have given the deity his other titles, fastening, as best they can, on some one or other of his peculiar attributes. 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.
34. Jerome, Adversus Jovinianum, 1 (5th cent. CE - 5th cent. CE)



Subjects of this text:

subject book bibliographic info
(n. van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
acts (new testament) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
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
allegory James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
amphipolis, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 142
amphipolis, city Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 142
ampliatus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
analogy (ἀναλογία), and boldness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
andronicus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
animacy , iimate Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
antioch Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
apelles Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
apo ἀπό, ἀπό vs. ὑπό Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
apo ἀπό Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
apostle Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404, 465
apostolate, (com)mission Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
apostolic church order, ministry of women in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
apostolic church order Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
appropriation (oikeiōsis) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
aquila Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
aristotle Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
ascetic, radical ascetics Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
asia minor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
athletics/training Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
barnabas Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
beliefs, basic and non-basic Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
beroea, city Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 77
bible, and philosophy Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
bible Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
boldness James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230, 242
brothers, doris Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93
cause Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
chastity van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
christ Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
christianity, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
clement of alexandria, assimilation of heresy to paganism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
clement of alexandria van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
coherence, as criterion for belief or trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93
compound verb Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
continence van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
corinth, community of Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 64
corinth, redaction issues Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
corinth Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
craft/craftsman (technē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165, 166
creation, hope for Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93
cynics/cynicism, preachers Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
cynics/cynicism, wandering Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
cynics/cynicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
cynics Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
deification, of discourse James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230, 242
diaspora Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
discipleship James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 242
distinguished from peter Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
dium, city Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 77
divorce van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
doubt Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
east, the Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
educated, erudite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
egnatia (via) Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 142
en ἐν Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
epaenetus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
epictetus Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161
epistemology, pauls Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 137, 158, 160
epistemology, suneidēsis Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
eristic, connection with heresy Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
eusebius of caesarea van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
evil Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
example, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
exegesis, of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
exegesis Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
exegetical debates/conversations Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
exousia Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 137, 154
fabiola van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
faith, alone Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
fear (negatively marked) Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
figurative language, contrast with parrhesia James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
forgiveness Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
free will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297, 298, 299
freedom, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297
freedom, stoicism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
freedom (eleutheria) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 155, 156, 157, 158, 159, 160, 161, 162, 166, 167, 168, 176
freedom (ἐλευθηρία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
galatians Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
gamaliel Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
gentiles Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
glory, hope of Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93
gnosticism, as sophistical Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
gnosticism, orthodox criticism of morality of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
good, appropriate actions (kathēkonta) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 137, 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
gospel of the circumcision Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
gospels Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
greek (language), philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
greek language Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
heterodox christians ixf Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
historical tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
hope Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
hospitality Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
humiliores Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
hypocrisy Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
idol food Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161, 166
idols, food offered to Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
imitatio christi James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 242
impulses Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77
inclusio Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298, 299
interlocutor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
intermediates Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 161, 167
irenaeus, on heresy and sophism Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
israel, land of Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
james, patrick Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
james (brother of jesus) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
jerusalem church Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
jesus (christ) (see also yeshu) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
jewish practices/torah observance Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77, 161, 162, 163, 164, 165, 166
jews/hebrews Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
job James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
julia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
julian of dalmatia van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
junia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
kata lexin, as deeper sense James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
knowledge, divine Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
latin Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
law/law Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
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
levi (new testament) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
levites Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
libertinism/license Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
lucinus of baetica van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
maria/mary Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
mark (gospel writer and gospel) Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
marriage, continence within Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
marriage Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166; van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170; Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
model, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
muhammad Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
narratives Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
nathanael Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
neapolis Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
necessity/require (anagkē, anagkazō) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 158, 165
noun Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
old testament Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
origin , with ἐκ and ἀπό Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
paganism, heresy assimilated to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
panaetius generally Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 176
parable, jesus use of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230, 242
parrhesia (παρρησία), and authority James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230, 242
parrhesia (παρρησία), in imitation of christ James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 242
parrhesia (παρρησία) James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
partitive Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
passions (pathē) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
passive, passive verb Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
passive Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
patron Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
patron–students van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
paul, adversaries Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
paul, and imitation of christ James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 242
paul, attacks against Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
paul, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297, 298, 299
paul, epistles of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
paul, free will Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297, 298, 299
paul, parrhesia of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
paul, the apostle/st. paul, apostle divine apostle) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
paul, the apostle/st. paul, interpretation of paul Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
paul Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
paul (apostle) Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70, 77, 142
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404, 465
paul and stoicism, relationship of Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77
pauline letters/epistles Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
pauline writings Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
pedagogy, of jesus James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230, 242
pelekanidis, s. Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 142
perfection Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
persis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
peter, apostle van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
peter Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253; Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252; Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
peter (cephas, simon –) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
philippi, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70, 142
philosophers Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
philosophy, positive invocation and use of Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
philosophy/philosophers, greek Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
philosophy/philosophers Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
plato Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
platonism Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 137, 164
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297, 298, 299
poor, the Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
posidonius generally Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
prayer, and parrhesia James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
preacher, wandering Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
preaching, cynic Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
preaching, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
preferreds (proēgmena) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
prisca/priscilla Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
promises of god Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
proverb Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
provincials, immigrants Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81, 166
purity/impurity Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 253
pydna Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 77
reliability Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 94
reputation van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
reserve James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
rhetoric, examples Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
rhetoric, questions Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
rhetoric James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
risk, relation to divine-human trust Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
roman catholic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 465
roman law van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
rufus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
rusticus, naughty van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
salvation Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 159, 160, 167, 168
scepticism Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
scribe (γραμματεύς) Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
scripture (γραφή), difficulty of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 230
scripture (γραφή), obscurity of James, Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation (2021) 242
self-defense, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
shepherd, as rhetorical trope Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
shepherd Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
simple believers/simpliciores Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
slavery Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 159, 160, 161, 167, 168
social advancement Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
social decline Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
socially elevated Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
socrates Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 159, 164, 165
sophistry, heresy connected to Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
source, with ἐκ and ἀπό Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
source Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
speech Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
stachys Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
stoicism, and paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
stoicism, determinism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
stoicism, exousia Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
stoicism, on freedom Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
stoicism, orthodox borrowing from Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
strymon Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 142
synoptic, tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 404
teacher, of the law Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
teachers Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 81
telos Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 157, 158, 159, 168
theodora van 't Westeinde, Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites (2021) 170
thessalia Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 77
thessalonica, christian community Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 70
three-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
timothy Ogereau, Early Christianity in Macedonia: From Paul to the Late Sixth Century (2023) 77
translation Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
triad, the Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63, 64
trust, as bottom-up attitude Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 94
tryphaena Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
tryphosa Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
two-place Morgan, The New Testament and the Theology of Trust: 'This Rich Trust' (2022) 93, 94
upo ὑπό Ross and Runge, Postclassical Greek Prepositions and Conceptual Metaphor: Cognitive Semantic Analysis and Biblical Interpretation (2022) 55
urbanus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
value (axia) Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 157, 159, 160, 168, 176
virtue Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77, 158, 164, 176
weapon Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289, 297, 298, 299
weiss, johannes Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 289
wisdom) Černušková, Kovacs and Plátová, Clement’s Biblical Exegesis: Proceedings of the Second Colloquium on Clement of Alexandria (2016) 333
women, ministry of' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 252
women Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 166
word/the word, of the lord Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 299
zeus Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 164
zimmermann, a.f. Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
αἰσχροκερδής Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
καπηλεύειν Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
πορνεία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
ἀδιαφορία Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323
ἀδιαφόρως Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 323