Tiresias: The Ancient Mediterranean Religions Source Database

8234

New Testament, 1 Corinthians, 9.9
ἐν γὰρ τῷ Μωυσέως νόμῳ γέγραπταιΟὐ φιμώσεις βοῦν ἀλοῶντα.μὴ τῶν βοῶν μέλει τῷ θεῷ, ἢ διʼ ἡμᾶς πάντως λέγει; For it is written in the law of Moses,"You shall not muzzle an ox while it treads out the grain." Is it forthe oxen that God cares

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

40 results
1. Hebrew Bible, Deuteronomy, 30.12-30.14 (9th cent. BCE - 3rd cent. BCE) 30.12. לֹא בַשָּׁמַיִם הִוא לֵאמֹר מִי יַעֲלֶה־לָּנוּ הַשָּׁמַיְמָה וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.13. וְלֹא־מֵעֵבֶר לַיָּם הִוא לֵאמֹר מִי יַעֲבָר־לָנוּ אֶל־עֵבֶר הַיָּם וְיִקָּחֶהָ לָּנוּ וְיַשְׁמִעֵנוּ אֹתָהּ וְנַעֲשֶׂנָּה׃ 30.14. כִּי־קָרוֹב אֵלֶיךָ הַדָּבָר מְאֹד בְּפִיךָ וּבִלְבָבְךָ לַעֲשֹׂתוֹ׃ 30.12. It is not in heaven, that thou shouldest say: ‘Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?’" 30.13. Neither is it beyond the sea, that thou shouldest say: ‘Who shall go over the sea for us, and bring it unto us, and make us to hear it, that we may do it?’" 30.14. But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou mayest do it."
2. Hebrew Bible, Exodus, 13.9 (9th cent. BCE - 3rd cent. BCE) 13.9. וְהָיָה לְךָ לְאוֹת עַל־יָדְךָ וּלְזִכָּרוֹן בֵּין עֵינֶיךָ לְמַעַן תִּהְיֶה תּוֹרַת יְהוָה בְּפִיךָ כִּי בְּיָד חֲזָקָה הוֹצִאֲךָ יְהֹוָה מִמִּצְרָיִם׃ 13.9. And it shall be for a sign unto thee upon thy hand, and for a memorial between thine eyes, that the law of the LORD may be in thy mouth; for with a strong hand hath the LORD brought thee out of Egypt."
3. Hebrew Bible, Leviticus, 18.5 (9th cent. BCE - 3rd cent. BCE) 18.5. וּשְׁמַרְתֶּם אֶת־חֻקֹּתַי וְאֶת־מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם אֲנִי יְהוָה׃ 18.5. Ye shall therefore keep My statutes, and Mine ordices, which if a man do, he shall live by them: I am the LORD."
4. 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."
5. Hebrew Bible, Proverbs, 22.20 (9th cent. BCE - 3rd cent. BCE) 22.20. Have not I written unto thee excellent things of counsels and knowledge;"
6. Hebrew Bible, Isaiah, 28.11 (8th cent. BCE - 5th cent. BCE) 28.11. כִּי בְּלַעֲגֵי שָׂפָה וּבְלָשׁוֹן אַחֶרֶת יְדַבֵּר אֶל־הָעָם הַזֶּה׃ 28.11. For with stammering lips and with a strange tongue Shall it be spoken to this people;"
7. Plato, Cratylus, None (5th cent. BCE - 4th cent. BCE)
8. Plato, Greater Hippias, None (5th cent. BCE - 4th cent. BCE) 281b. So I have often gone as envoy to other states, but most often and concerning the most numerous and important matters to Lacedaemon . For that reason, then, since you ask me, I do not often come to this neighborhood. Soc. That’s what it is, Hippias, to be a truly wise and perfect man! For you are both in your private capacity able to earn much money from the young
9. Plato, Sophist, None (5th cent. BCE - 4th cent. BCE) 231d. the number of forms in which the sophist has appeared to us. First, I believe, he was found to be a paid hunter after the young and wealthy. Theaet. Yes. Str. And secondly a kind of merchant in articles of knowledge for the soul. Theaet. Certainly. Str. And thirdly did he not turn up as a retailer of these same articles of knowledge? Theaet. Yes, and fourthly we found he was a seller of his own productions of knowledge. Str. Your memory is good; but I will try to recall the fifth case myself. He was an athlete
10. 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.
11. Septuagint, Wisdom of Solomon, 15.11 (2nd cent. BCE - 1st cent. BCE) 15.11. because he failed to know the one who formed him and inspired him with an active soul and breathed into him a living spirit.
12. Demetrius, Style, 232 (1st cent. BCE
13. 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.
14. Anon., Didache, 13.1 (1st cent. CE - 2nd cent. CE)
15. 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)
16. Epictetus, Enchiridion, 53 (1st cent. CE - 2nd cent. CE)
17. Musonius Rufus, Fragments, 8 (1st cent. CE - 1st cent. CE)
18. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE) 1.19. For it is written,"I will destroy the wisdom of the wise,I will bring the discernment of the discerning to nothing.
19. New Testament, 1 Thessalonians, 2.9, 4.9, 4.11-4.12, 5.14 (1st cent. CE - 1st cent. CE) 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. 4.9. But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another 4.11. and that you make it your ambition to lead a quiet life, and to do your own business, and to work with your own hands, even as we charged you; 4.12. that you may walk properly toward those who are outside, and may have need of nothing. 5.14. We exhort you, brothers, admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all.
20. New Testament, 1 Timothy, 1.7, 2.4, 3.3, 4.3-4.5, 5.17-5.18, 6.3-6.6, 6.8-6.9 (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. 2.4. who desires all people to be saved and come to full knowledge of the truth. 3.3. not a drinker, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; 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. 5.17. Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. 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. 6.3. If anyone teaches a different doctrine, and doesn't consent to sound words, the words of our Lord Jesus Christ, and to the doctrine which is according to godliness 6.4. he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions 6.5. constant friction of men of corrupt minds and destitute of the truth, who suppose that godliness is a means of gain. Withdraw yourself from such. 6.6. But godliness with contentment is great gain. 6.8. But having food and clothing, we will be content with that. 6.9. But those who are determined to be rich fall into a temptation and a snare and many foolish and harmful lusts, such as drown men in ruin and destruction.
21. New Testament, 2 Corinthians, 2.17, 6.8-6.10, 10.18, 11.4-11.5, 11.9, 13.1 (1st cent. CE - 1st cent. CE)
22. New Testament, 2 Thessalonians, 2.5, 3.6-3.13 (1st cent. CE - 1st cent. CE) 2.5. Don't you remember that, when I was still with you, I told you these things? 3.6. Now we command you, brothers, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother who walks in rebellion, and not after the tradition which they received from us. 3.7. For you know how you ought to imitate us. For we didn't behave ourselves rebelliously among you 3.8. neither did we eat bread from anyone's hand without paying for it, but in labor and travail worked night and day, that we might not burden any of you; 3.9. not because we don't have the right, but to make ourselves an example to you, that you should imitate us. 3.10. For even when we were with you, we commanded you this: "If anyone will not work, neither let him eat. 3.11. For we hear of some who walk among you in rebellion, who don't work at all, but are busybodies. 3.12. Now those who are that way, we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread. 3.13. But you, brothers, don't be weary in doing well.
23. New Testament, 2 Timothy, 2.5, 2.17, 2.23, 3.5, 3.8, 3.14-3.17 (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. 2.17. and their word will consume like gangrene, of whom is Hymenaeus and Philetus; 2.23. But refuse foolish and ignorant questionings, knowing that they generate strife. 3.5. holding a form of godliness, but having denied the power thereof. Turn away from these, also. 3.8. Even as Jannes and Jambres opposed Moses, so do these also oppose the truth; men corrupted in mind, reprobate concerning the faith. 3.14. But you remain in the things which you have learned and have been assured of, knowing from whom you have learned them. 3.15. From infancy, you have known the sacred writings which are able to make you wise for salvation through faith, which is in Christ Jesus. 3.16. Every writing inspired by God is profitable for teaching, for reproof, for correction, and for instruction which is in righteousness 3.17. that the man of God may be complete, thoroughly equipped for every good work.
24. New Testament, Acts, 2.4, 5.34, 17.28, 18.3 (1st cent. CE - 2nd cent. CE) 2.4. They were all filled with the Holy Spirit, and began to speak with other languages, as the Spirit gave them the ability to speak. 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. 17.28. 'For in him we live, and move, and have our being.' As some of your own poets have said, 'For we are also his offspring.' 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers.
25. New Testament, Ephesians, 4.8 (1st cent. CE - 1st cent. CE) 4.8. Therefore he says, "When he ascended on high, he led captivity captive, and gave gifts to men.
26. New Testament, Galatians, 2.15, 3.10, 3.13, 3.16, 3.19, 3.23, 4.21-4.22, 4.24, 5.18, 6.2, 6.6 (1st cent. CE - 1st cent. CE) 2.15. We, being Jews by nature, and not Gentile sinners 3.10. For as many as are of the works of the law areunder a curse. For it is written, "Cursed is everyone who doesn'tcontinue in all things that are written in the book of the law, to dothem. 3.13. Christ redeemed us from the curse of the law, having become acurse for us. For it is written, "Cursed is everyone who hangs on atree 3.16. Now the promises were spoken to Abraham and tohis seed. He doesn't say, "To seeds," as of many, but as of one, "Toyour seed," which is Christ. 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. 4.21. Tell me, you that desire to be under the law, don't you listen to thelaw? 4.22. For it is written that Abraham had two sons, one by thehandmaid, and one by the free woman. 4.24. These things contain an allegory, forthese are two covets. One is from Mount Sinai, bearing children tobondage, which is Hagar. 5.18. But if you are led by theSpirit, you are not under the law. 6.2. Bear one another'sburdens, and so fulfill the law of Christ. 6.6. But let him who is taught in the word share all goodthings with him who teaches.
27. New Testament, Philippians, 2.2-2.5, 4.14-4.18 (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 4.14. However you did well that you had fellowship with my affliction. 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. 4.16. For even in Thessalonica you sent once and again to my need. 4.17. Not that I seek for the gift, but I seek for the fruit that increases to your account. 4.18. But I have all things, and abound. I am filled, having received from Epaphroditus the things that came from you, a sweet-smelling fragrance, an acceptable and well-pleasing sacrifice to God.
28. New Testament, Romans, 1.17, 2.24, 3.1, 3.4, 3.9-3.10, 3.31, 5.14, 6.1, 6.15, 7.7, 9.14, 9.30, 9.33, 10.5-10.13, 10.15, 11.8, 11.26, 12.19, 15.26-15.27 (1st cent. CE - 1st cent. CE) 1.17. For in it is revealed God's righteousness from faith to faith. As it is written, "But the righteous shall live by faith. 2.24. For "the name of God is blasphemed among the Gentiles because of you," just as it is written. 3.1. Then what advantage does the Jew have? Or what is the profit of circumcision? 3.4. May it never be! Yes, let God be found true, but every man a liar. As it is written, "That you might be justified in your words, And might prevail when you come into judgment. 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. 3.10. As it is written, "There is no one righteous. No, not one. 3.31. Do we then nullify the law through faith? May it never be! No, we establish the law. 5.14. Nevertheless death reigned from Adam until Moses, even over those whose sins weren't like Adam's disobedience, who is a foreshadowing of him who was to come. 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; 9.33. even as it is written, "Behold, I lay in Zion a stumbling stone and a rock of offense; And no one who believes in him will be put to shame. 10.5. For Moses writes about the righteousness of the law, "The one who does them will live by them. 10.6. But the righteousness which is of faith says this, "Don't say in your heart, 'Who will ascend into heaven?' (that is, to bring Christ down); 10.7. or, 'Who will descend into the abyss?' (that is, to bring Christ up from the dead.) 10.8. But what does it say? "The word is near you, in your mouth, and in your heart;" that is, the word of faith, which we preach: 10.9. that if you will confess with your mouth the Lord Jesus, and believe in your heart that God raised him from the dead, you will be saved. 10.10. For with the heart, one believes unto righteousness; and with the mouth confession is made unto salvation. 10.11. For the Scripture says, "Whoever believes in him will not be put to shame. 10.12. For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him. 10.13. For, "Whoever will call on the name of the Lord will be saved. 10.15. And how will they preach unless they are sent? As it is written: "How beautiful are the feet of those who preach the gospel of peace, Who bring glad tidings of good things! 11.8. According as it is written, "God gave them a spirit of stupor, eyes that they should not see, and ears that they should not hear, to this very day. 11.26. and so all Israel will be saved. Even as it is written, "There will come out of Zion the Deliverer, And he will turn away ungodliness from Jacob. 12.19. Don't seek revenge yourselves, beloved, but give place to God's wrath. For it is written, "Vengeance belongs to me; I will repay, says the Lord. 15.26. For it has been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints who are at Jerusalem. 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.
29. New Testament, Titus, 1.7, 2.2-2.10, 2.12 (1st cent. CE - 1st cent. CE) 1.7. For the overseer must be blameless, as God's steward; not self-pleasing, not easily angered, not given to wine, not violent, not greedy for dishonest gain; 2.2. that older men should be temperate, sensible, sober-minded, sound in faith, in love, and in patience: 2.3. and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; 2.4. that they may train the young women to love their husbands, to love their children 2.5. to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. 2.6. Likewise, exhort the younger men to be sober-minded; 2.7. in all things showing yourself an example of good works; in your teaching showing integrity, seriousness, incorruptibility 2.8. and soundness of speech that can't be condemned; that he who opposes you may be ashamed, having no evil thing to say about us. 2.9. Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; 2.10. not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. 2.12. instructing us to the intent that, denying ungodliness and worldly lusts, we would live soberly, righteously, and godly in this present world;
30. New Testament, John, 2.6 (1st cent. CE - 1st cent. CE) 2.6. Now there were six water pots of stone set there after the Jews' manner of purifying, containing two or three metretes apiece.
31. New Testament, Luke, 5.17, 5.21, 10.7 (1st cent. CE - 1st cent. CE) 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.
32. New Testament, Matthew, 10.1, 10.8-10.10 (1st cent. CE - 1st cent. CE) 10.1. He called to himself his twelve disciples, and gave them authority over unclean spirits, to cast them out, and to heal every disease and every sickness. 10.8. Heal the sick, cleanse the lepers, and cast out demons. Freely you received, so freely give. 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.
33. Quintilian, Institutes of Oratory, 4.5.3 (1st cent. CE - 1st cent. CE)
34. Quintilian, Institutio Oratoria, 4.5.3 (1st cent. CE - 1st cent. CE)
35. Seneca The Younger, Letters, 70.9, 94.1 (1st cent. CE - 1st cent. CE)
36. Anon., Mekhilta Derabbi Yishmael, None (2nd cent. CE - 4th cent. CE)
37. Irenaeus, Refutation of All Heresies, 1.4.3, 2.31.3, 2.32.4 (2nd cent. CE - 3rd cent. CE)
38. Marcus Aurelius Emperor of Rome, Meditations, 2.5 (2nd cent. CE - 2nd cent. CE)
39. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)
40. Pliny The Younger, Letters, 2.20.9 (2nd cent. CE - 2nd cent. CE)

Subjects of this text:

subject	book bibliographic info
abraham	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
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/allegorical, in alexandria	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
allegory/allegorical, of hagar/sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
antinomism	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60
antithesis	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
apostle, paul as	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
appropriation	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
appropriation (oikeiōsis)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 160
aratus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
aristobulus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
aristotle	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
athletics/training	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
commentary	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
comparative method	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
contemporization	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60
contradiction, within scripture	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21, 60, 65
corinth, redaction issues	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
craft/craftsman (technē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163, 164, 165, 166
cynics	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
de principiis (on principles, origen)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
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) 158, 160
epistemology, suneidēsis	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
epistle, pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 501
eristic, connection with heresy	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146
eupolemus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
example, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
exousia	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154
figurative/allegorical exegesis, different senses or levels of biblical meaning for	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
foreign languages	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
freedom, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
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
gamaliel	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
gemeindeparänese, of seneca	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
gentiles, and the torah/law	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
glossolalia	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
gnosticism, as sophistical	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
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
hagar	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
hellenistic jewish writings, aristobulus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
hellenistic jewish writings, eupolemus	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
hellenistic jewish writings, letter of aristeas	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
hellenistic jewish writings	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
heresy	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
hermeneutics, and making communities	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21, 65
hermeneutics, methods of interpretation	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
heteroglossia	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
idol food	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 161, 166
immigrants	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
implicit/explicit interpretation	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
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
influence	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
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
intertextuality and intertext, literal	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
intertextuality and intertext	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
irenaeus, on heresy and sophism	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
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
law, of moses	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
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
letter of aristeas	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
literal sense	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
metaphor	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
midrash, as arbitrary	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
midrash, shnei ketuvim	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
model, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298
moses	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20, 21, 60
narrative	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
nation	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
necessity/require (anagkē, anagkazō)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 155, 158, 165
new perspective on paul school	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20, 60
nomos/nomoi	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
nomos pisteōs	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
old age	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
on principles (de principiis, origen)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
orality	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60
origen, de principiis (on principles)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
origen, different senses or levels of biblical meaning	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
origen	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
panaetius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 176
parallels/parallelism	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
passions (pathē)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 168
pastoral epistles	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 501
pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429, 501
paul, adversaries	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
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) 297, 298
paul, free will	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297, 298
paul	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
paul (saul)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
paul and stoicism, relationship of	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 77
peter	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
philosophers	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
plato, jewish/christian appropriation of	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
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) 297, 298, 429
posidonius generally	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 163
precept	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
preferreds (proēgmena)	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 167, 168
proverb	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 298, 501
proverbs, titus, letter of	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
pythagoras and pythagoreans	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
qumran	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
rabbi akiva, school of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
rabbi ishmael, school of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 65
rabbis	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
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, rhetorical	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
rhetoric	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20, 21, 60
righteousness by pistis/deeds	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
salvation, in pastorals	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
salvation	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 158, 159, 160, 167, 168
sarah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
scribe (γραμματεύς)	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
scripture, antithesis within	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60
self-defense, pauline	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 297
septuagint	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
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
shepherd of hermas	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 619
slavery	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 158, 159, 160, 161, 167, 168
socrates	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 159, 164, 165
socrates (ancient philosopher)	Carleton Paget and Schaper, The New Cambridge History of the Bible (2013) 307
sophistry, heresy connected to	Boulluec, The Notion of Heresy in Greek Literature in the Second and Third Centuries (2022) 146, 147
stoic(ism)	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
supersessionism	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 20
tarfon, r.	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
teacher, of the law	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 151
teaching, sound	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
telos	Wilson, Paul and the Jewish Law: A Stoic Ethical Perspective on his Inconsistency (2022) 154, 157, 158, 159, 168
textual variants	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
thessalonika	Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 338
titus	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
torah, conceptualization of	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
torah, two torot, double torah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
torah, written torah/oral torah	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 60, 65
tradition, apostolic	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
tradition	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
triad, the	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 63
typology	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21
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) 297, 298
weiss, johannes	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
women	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 501
word/the word, of jesus'	Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 429
xenolalia	Tupamahu, Contesting Languages: Heteroglossia and the Politics of Language in the Early Church (2022) 87
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
ἅτινά ἐστιν ἀλληγορούµενα	Fisch,, Written for Us: Paul’s Interpretation of Scripture and the History of Midrash (2023) 21