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Tiresias: The Ancient Mediterranean Religions Source Database



8257
New Testament, Mark, 15.41


αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἰεροσόλυμα.who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem.


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

10 results
1. Xenophon, On Household Management, 3.10-3.12, 7.18-7.19, 7.22 (5th cent. BCE - 4th cent. BCE)

3.10. Would you have me break in colts, Socrates ? of course not, no more than I would have you buy children to train as agricultural labourers; but horses and human beings alike, I think, on reaching a certain age forthwith become useful and go on improving. I can also show you that husbands differ widely in their treatment of their wives, and some succeed in winning their co-operation and thereby increase their estates, while others bring utter ruin on their houses by their behaviour to them. 3.11. And ought one to blame the husband or the wife for that, Socrates ? When a sheep is ailing, said Socrates , we generally blame the shepherd, and when a horse is vicious, we generally find fault with his rider. In the case of a wife, if she receives instruction in the right way from her husband and yet does badly, perhaps she should bear the blame; but if the husband does not instruct his wife in the right way of doing things, and so finds her ignorant, should he not bear the blame himself? 3.12. Anyhow, Critobulus, you should tell us the truth, for we are all friends here. Is there anyone to whom you commit more affairs of importance than you commit to your wife? There is not. Is there anyone with whom you talk less? There are few or none, I confess. 7.18. For it seems to me, dear, that the gods with great discernment have coupled together male and female, as they are called, chiefly in order that they may form a perfect partnership in mutual service. 7.19. For, in the first place, that the various species of living creatures may not fail, they are joined in wedlock for the production of children. Secondly, offspring to support them in old age is provided by this union, to human beings, at any rate. Thirdly, human beings live not in the open air, like beasts, but obviously need shelter. 7.22. And since both the indoor and the outdoor tasks demand labour and attention, God from the first adapted the woman’s nature, I think, to the indoor and man’s to the outdoor tasks and cares.
2. Juvenal, Satires, 6.434-6.456 (1st cent. CE - 2nd cent. CE)

3. Musonius Rufus, Dissertationum A Lucio Digestarum Reliquiae, 3 (1st cent. CE - 1st cent. CE)

4. New Testament, 1 Peter, 3.1 (1st cent. CE - 1st cent. CE)

3.1. In like manner, wives, be in subjection to your own husbands; so that, even if any don't obey the Word, they may be won by the behavior of their wives without a word;
5. New Testament, Galatians, 3.28 (1st cent. CE - 1st cent. CE)

3.28. There is neither Jewnor Greek, there is neither slave nor free man, there is neither malenor female; for you are all one in Christ Jesus.
6. New Testament, John, 19.25 (1st cent. CE - 1st cent. CE)

19.25. But there were standing by the cross of Jesus his mother, and his mother's sister, Mary the wife of Clopas, and Mary Magdalene.
7. New Testament, Luke, 1.36, 8.1-8.4, 10.38-10.42 (1st cent. CE - 1st cent. CE)

1.36. Behold, Elizabeth, your relative, also has conceived a son in her old age; and this is the sixth month with her who was called barren. 8.1. It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve 8.2. and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; 8.3. and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. 8.4. When a great multitude came together, and people from every city were coming to him, he spoke by a parable. 10.38. It happened as they went on their way, he entered into a certain village, and a certain woman named Martha received him into her house. 10.39. She had a sister called Mary, who also sat at Jesus' feet, and heard his word. 10.40. But Martha was distracted with much serving, and she came up to him, and said, "Lord, don't you care that my sister left me to serve alone? Ask her therefore to help me. 10.41. Jesus answered her, "Martha, Martha, you are anxious and troubled about many things 10.42. but one thing is needed. Mary has chosen the good part, which will not be taken away from her.
8. New Testament, Mark, 1.31, 1.40-1.45, 2.26, 5.12-5.16, 6.14-6.29, 10.44-10.45, 14.3-14.9, 14.22-14.24, 14.53-14.64, 15.1-15.5, 15.8, 15.10, 15.12, 15.15-15.21, 15.23, 15.25-15.26, 15.29-15.34, 15.39 (1st cent. CE - 1st cent. CE)

1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.40. There came to him a leper, begging him, kneeling down to him, and saying to him, "If you want to, you can make me clean. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean. 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 1.43. He strictly warned him, and immediately sent him out 1.44. and said to him, "See you say nothing to anybody, but go show yourself to the priest, and offer for your cleansing the things which Moses commanded, for a testimony to them. 1.45. But he went out, and began to proclaim it much, and to spread about the matter, so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere. 2.26. How he entered into the house of God when Abiathar was high priest, and ate the show bread, which it is not lawful to eat except for the priests, and gave also to those who were with him? 5.12. All the demons begged him, saying, "Send us into the pigs, that we may enter into them. 5.13. At once Jesus gave them permission. The unclean spirits came out and entered into the pigs. The herd of about two thousand rushed down the steep bank into the sea, and they were drowned in the sea. 5.14. Those who fed them fled, and told it in the city and in the country. The people came to see what it was that had happened. 5.15. They came to Jesus, and saw him who had been possessed by demons sitting, clothed, and in his right mind, even him who had the legion; and they were afraid. 5.16. Those who saw it declared to them how it happened to him who was possessed by demons, and about the pigs. 6.14. King Herod heard this, for his name had become known, and he said, "John the Baptizer has risen from the dead, and therefore these powers are at work in him. 6.15. But others said, "It is Elijah." Others said, "It is the Prophet, or like one of the prophets. 6.16. But Herod, when he heard this, said, "This is John, whom I beheaded. He has risen from the dead. 6.17. For Herod himself had sent out and arrested John, and bound him in prison for the sake of Herodias, his brother Philip's wife, for he had married her. 6.18. For John said to Herod, "It is not lawful for you to have your brother's wife. 6.19. Herodias set herself against him, and desired to kill him, but she couldn't 6.20. for Herod feared John, knowing that he was a righteous and holy man, and kept him safe. When he heard him, he did many things, and he heard him gladly. 6.21. Then a convenient day came, that Herod on his birthday made a supper for his nobles, the high officers, and the chief men of Galilee. 6.22. When the daughter of Herodias herself came in and danced, she pleased Herod and those sitting with him. The king said to the young lady, "Ask me whatever you want, and I will give it to you. 6.23. He swore to her, "Whatever you shall ask of me, I will give you, up to half of my kingdom. 6.24. She went out, and said to her mother, "What shall I ask?"She said, "The head of John the Baptizer. 6.25. She came in immediately with haste to the king, and asked, "I want you to give me right now the head of John the Baptizer on a platter. 6.26. The king was exceedingly sorry, but for the sake of his oaths, and of his dinner guests, he didn't wish to refuse her. 6.27. Immediately the king sent out a soldier of his guard, and commanded to bring John's head, and he went and beheaded him in the prison 6.28. and brought his head on a platter, and gave it to the young lady; and the young lady gave it to her mother. 6.29. When his disciples heard this, they came and took up his corpse, and laid it in a tomb. 10.44. Whoever of you wants to become first among you, shall be servant of all. 10.45. For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many. 14.3. While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard -- very costly. She broke the jar, and poured it over his head. 14.4. But there were some who were indigt among themselves, saying, "Why has this ointment been wasted? 14.5. For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her. 14.6. But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me. 14.7. For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me. 14.8. She has done what she could. She has anointed my body beforehand for the burying. 14.9. Most assuredly I tell you, wherever this gospel may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her. 14.22. As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body. 14.23. He took the cup, and when he had given thanks, he gave to them. They all drank of it. 14.24. He said to them, "This is my blood of the new covet, which is poured out for many. 14.53. They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him. 14.54. Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire. 14.55. Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none. 14.56. For many gave false testimony against him, and their testimony didn't agree with each other. 14.57. Some stood up, and gave false testimony against him, saying 14.58. We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.' 14.59. Even so, their testimony did not agree. 14.60. The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you? 14.61. But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed? 14.62. Jesus said, "I AM. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky. 14.63. The high priest tore his clothes, and said, "What further need have we of witnesses? 14.64. You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death. 15.1. Immediately in the morning the chief priests, with the elders and scribes, and the whole council, held a consultation, and bound Jesus, and carried him away, and delivered him up to Pilate. 15.2. Pilate asked him, "Are you the King of the Jews?"He answered, "So you say. 15.3. The chief priests accused him of many things. 15.4. Pilate again asked him, "Have you no answer? See how many things they testify against you! 15.5. But Jesus made no further answer, so that Pilate marveled. 15.8. The multitude, crying aloud, began to ask him to do as he always did for them. 15.10. For he perceived that for envy the chief priests had delivered him up. 15.12. Pilate again asked them, "What then should I do to him whom you call the King of the Jews? 15.15. Pilate, wishing to please the multitude, released Barabbas to them, and handed over Jesus, when he had flogged him, to be crucified. 15.16. The soldiers led him away within the court, which is the Praetorium; and they called together the whole cohort. 15.17. They clothed him with purple, and weaving a crown of thorns, they put it on him. 15.18. They began to salute him, "Hail, King of the Jews! 15.19. They struck his head with a reed, and spat on him, and bowing their knees, did homage to him. 15.20. When they had mocked him, they took the purple off of him, and put his own garments on him. They led him out to crucify him. 15.21. They compelled one passing by, coming from the country, Simon of Cyrene, the father of Alexander and Rufus, to go with them, that he might bear his cross. 15.23. They offered him wine mixed with myrrh to drink, but he didn't take it. 15.25. It was the third hour, and they crucified him. 15.26. The superscription of his accusation was written over him, "THE KING OF THE JEWS. 15.29. Those who passed by blasphemed him, wagging their heads, and saying, "Ha! You who destroy the temple, and build it in three days 15.30. save yourself, and come down from the cross! 15.31. Likewise, also the chief priests mocking among themselves with the scribes said, "He saved others. He can't save himself. 15.32. Let the Christ, the King of Israel, now come down from the cross, that we may see and believe him." Those who were crucified with him insulted him. 15.33. When the sixth hour had come, there was darkness over the whole land until the ninth hour. 15.34. At the ninth hour Jesus cried with a loud voice, saying, "Eloi, Eloi, lama sabachthani?" which is, being interpreted, "My God, my God, why have you forsaken me? 15.39. When the centurion, who stood by opposite him, saw that he cried out like this and breathed his last, he said, "Truly this man was the Son of God!
9. New Testament, Matthew, 8.1-8.13, 26.56, 27.55 (1st cent. CE - 1st cent. CE)

8.1. When he came down from the mountain, great multitudes followed him. 8.2. Behold, a leper came to him and worshiped him, saying, "Lord, if you want to, you can make me clean. 8.3. Jesus stretched out his hand, and touched him, saying, "I want to. Be made clean." Immediately his leprosy was cleansed. 8.4. Jesus said to him, "See that you tell nobody, but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them. 8.5. When he came into Capernaum, a centurion came to him, asking him 8.6. and saying, "Lord, my servant lies in the house paralyzed, grievously tormented. 8.7. Jesus said to him, "I will come and heal him. 8.8. The centurion answered, "Lord, I'm not worthy for you to come under my roof. Just say the word, and my servant will be healed. 8.9. For I am also a man under authority, having under myself soldiers. I tell this one, 'Go,' and he goes; and to another, 'Come,' and he comes; and to my servant, 'Do this,' and he does it. 8.10. When Jesus heard it, he marveled, and said to those who followed, "Most assuredly I tell you, I haven't found so great a faith, not even in Israel. 8.11. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven 8.12. but the sons of the kingdom will be thrown out into the outer darkness. There will be weeping and the gnashing of teeth. 8.13. Jesus said to the centurion, "Go your way. Let it be done for you as you as you have believed." His servant was healed in that hour. 26.56. But all this has happened, that the Scriptures of the prophets might be fulfilled."Then all the disciples left him, and fled. 27.55. Many women were there watching from afar, who had followed Jesus from Galilee, serving him.
10. Diogenes Laertius, Lives of The Philosophers, 4.1 (3rd cent. CE - 3rd cent. CE)

4.1. BOOK 4: 1. SPEUSIPPUSThe foregoing is the best account of Plato that we were able to compile after a diligent examination of the authorities. He was succeeded by Speusippus, an Athenian and son of Eurymedon, who belonged to the deme of Myrrhinus, and was the son of Plato's sister Potone. He was head of the school for eight years beginning in the 108th Olympiad. He set up statues of the Graces in the shrine of the Muses erected by Plato in the Academy. He adhered faithfully to Plato's doctrines. In character, however, he was unlike him, being prone to anger and easily overcome by pleasures. At any rate there is a story that in a fit of passion he flung his favourite dog into the well, and that pleasure was the sole motive for his journey to Macedonia to be present at the wedding-feast of Casander.


Subjects of this text:

subject book bibliographic info
achilles Levine Allison and Crossan (2006), The Historical Jesus in Context, 380, 381, 382, 383
aeneas Levine Allison and Crossan (2006), The Historical Jesus in Context, 380
andromache Levine Allison and Crossan (2006), The Historical Jesus in Context, 380, 383
anointing Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
apollo Levine Allison and Crossan (2006), The Historical Jesus in Context, 381
aristotle Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 295
chryssipus Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 295
deïphobus Levine Allison and Crossan (2006), The Historical Jesus in Context, 381, 382
elijah Levine Allison and Crossan (2006), The Historical Jesus in Context, 382
euryalus Levine Allison and Crossan (2006), The Historical Jesus in Context, 380
gender Keener(2005), First-Second Corinthians, 119; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
gospels,canonical Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
greek syntax,anacoluthon Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 143
greek syntax,verb tense usage Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 149
greek vocables and phrases,αὐτός Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 143
greek vocables and phrases,ἵνα Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 143
hector Levine Allison and Crossan (2006), The Historical Jesus in Context, 380, 381, 382, 383
hecuba Levine Allison and Crossan (2006), The Historical Jesus in Context, 381, 383
helen Levine Allison and Crossan (2006), The Historical Jesus in Context, 383
herod agrippa i Levine Allison and Crossan (2006), The Historical Jesus in Context, 380
historical details in matthew Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 88
homer Levine Allison and Crossan (2006), The Historical Jesus in Context, 381, 382
jesus,historical Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
joanna,wife of chuza Esler (2000), The Early Christian World, 425
john,gospel of Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
john,son of zebedee Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
joseph of arimathea Levine Allison and Crossan (2006), The Historical Jesus in Context, 383
josephus Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
luke,using matthew Pierce et al. (2022), Gospel Reading and Reception in Early Christian Literature, 88
mark,anonymous characters Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 119, 120
mark,disciples Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 96, 97
mark,discipleship Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 96, 97, 119, 120
mark,linguistic usage Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 143, 149
mark,literary greek in Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 149
mark,simon of cyrene Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 119
mark,suffering Doble and Kloha (2014), Texts and Traditions: Essays in Honour of J. Keith Elliott, 97
masculine,masculinity Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
patriarchal,patriarchy Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
philosophy Keener(2005), First-Second Corinthians, 119
pontius pilate Levine Allison and Crossan (2006), The Historical Jesus in Context, 383
priam Levine Allison and Crossan (2006), The Historical Jesus in Context, 381, 382, 383
priests,jewish Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
psychoanalytic,psychoanalysis Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
rabbis Iricinschi et al. (2013), Beyond the Gnostic Gospels: Studies Building on the Work of Elaine Pagels, 364
slaves,slavery' Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433
turnus Levine Allison and Crossan (2006), The Historical Jesus in Context, 380
vergil (virgil) Levine Allison and Crossan (2006), The Historical Jesus in Context, 380
women,in the jesus movement Esler (2000), The Early Christian World, 425
zeus Levine Allison and Crossan (2006), The Historical Jesus in Context, 381