Tiresias: The Ancient Mediterranean Religions Source Database

8258

New Testament, Matthew, 9.16-9.17
οὐδεὶς δὲ ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ· αἴρει γὰρ τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου, καὶ χεῖρον σχίσμα γίνεται. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.
οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς· εἰ δὲ μήγε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται· ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.

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

18 results
1. Hebrew Bible, 1 Samuel, 21.1-21.9, 22.23 (8th cent. BCE - 5th cent. BCE) 21.1. וַיָּקָם וַיֵּלַךְ וִיהוֹנָתָן בָּא הָעִיר׃ 21.1. וַיֹּאמֶר הַכֹּהֵן חֶרֶב גָּלְיָת הַפְּלִשְׁתִּי אֲשֶׁר־הִכִּיתָ בְּעֵמֶק הָאֵלָה הִנֵּה־הִיא לוּטָה בַשִּׂמְלָה אַחֲרֵי הָאֵפוֹד אִם־אֹתָהּ תִּקַּח־לְךָ קָח כִּי אֵין אַחֶרֶת זוּלָתָהּ בָּזֶה וַיֹּאמֶר דָּוִד אֵין כָּמוֹהָ תְּנֶנָּה לִּי׃ 21.2. וַיָּבֹא דָוִד נֹבֶה אֶל־אֲחִימֶלֶךְ הַכֹּהֵן וַיֶּחֱרַד אֲחִימֶלֶךְ לִקְרַאת דָּוִד וַיֹּאמֶר לוֹ מַדּוּעַ אַתָּה לְבַדֶּךָ וְאִישׁ אֵין אִתָּךְ׃ 21.3. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ הַכֹּהֵן הַמֶּלֶךְ צִוַּנִי דָבָר וַיֹּאמֶר אֵלַי אִישׁ אַל־יֵדַע מְאוּמָה אֶת־הַדָּבָר אֲשֶׁר־אָנֹכִי שֹׁלֵחֲךָ וַאֲשֶׁר צִוִּיתִךָ וְאֶת־הַנְּעָרִים יוֹדַעְתִּי אֶל־מְקוֹם פְּלֹנִי אַלְמוֹנִי׃ 21.4. וְעַתָּה מַה־יֵּשׁ תַּחַת־יָדְךָ חֲמִשָּׁה־לֶחֶם תְּנָה בְיָדִי אוֹ הַנִּמְצָא׃ 21.5. וַיַּעַן הַכֹּהֵן אֶת־דָּוִד וַיֹּאמֶר אֵין־לֶחֶם חֹל אֶל־תַּחַת יָדִי כִּי־אִם־לֶחֶם קֹדֶשׁ יֵשׁ אִם־נִשְׁמְרוּ הַנְּעָרִים אַךְ מֵאִשָּׁה׃ 21.6. וַיַּעַן דָּוִד אֶת־הַכֹּהֵן וַיֹּאמֶר לוֹ כִּי אִם־אִשָּׁה עֲצֻרָה־לָנוּ כִּתְמוֹל שִׁלְשֹׁם בְּצֵאתִי וַיִּהְיוּ כְלֵי־הַנְּעָרִים קֹדֶשׁ וְהוּא דֶּרֶךְ חֹל וְאַף כִּי הַיּוֹם יִקְדַּשׁ בַּכֶּלִי׃ 21.7. וַיִּתֶּן־לוֹ הַכֹּהֵן קֹדֶשׁ כִּי לֹא־הָיָה שָׁם לֶחֶם כִּי־אִם־לֶחֶם הַפָּנִים הַמּוּסָרִים מִלִּפְנֵי יְהוָה לָשׂוּם לֶחֶם חֹם בְּיוֹם הִלָּקְחוֹ׃ 21.8. וְשָׁם אִישׁ מֵעַבְדֵי שָׁאוּל בַּיּוֹם הַהוּא נֶעְצָר לִפְנֵי יְהוָה וּשְׁמוֹ דֹּאֵג הָאֲדֹמִי אַבִּיר הָרֹעִים אֲשֶׁר לְשָׁאוּל׃ 21.9. וַיֹּאמֶר דָּוִד לַאֲחִימֶלֶךְ וְאִין יֶשׁ־פֹּה תַחַת־יָדְךָ חֲנִית אוֹ־חָרֶב כִּי גַם־חַרְבִּי וְגַם־כֵּלַי לֹא־לָקַחְתִּי בְיָדִי כִּי־הָיָה דְבַר־הַמֶּלֶךְ נָחוּץ׃ 22.23. שְׁבָה אִתִּי אַל־תִּירָא כִּי אֲשֶׁר־יְבַקֵּשׁ אֶת־נַפְשִׁי יְבַקֵּשׁ אֶת־נַפְשֶׁךָ כִּי־מִשְׁמֶרֶת אַתָּה עִמָּדִי׃ 21.1. And he arose and departed: and Yehonatan went into the city." 21.2. Then David came to Nov to Aĥimelekh the priest: and Aĥimelekh was afraid at meeting David, and said to him, Why art thou alone, and no man with thee?" 21.3. And David said to Aĥimelekh the priest, The king has commanded me a business, and has said to me, Let no man know anything of the business about which I am sending thee, and what I have commanded thee: and I have despatched my servants to such and such a place." 21.4. Now therefore what is under thy hand? give me five loaves of bread in my hand, or whatever there is." 21.5. And the priest answered David, and said, There is no common bread in my hand, but there is hallowed bread; if the young men have kept themselves at least from women." 21.6. And David answered the priest, and said to him, of a truth women have been kept from us as always when I am on a journey, and the vessels of the young men are holy, (although it is a common journey,) how much more today when there will be hallowed bread in their vessel." 21.7. So the priest gave him hallowed bread: for there was no bread there but the showbread, that was taken from before the Lord, to put hot bread in its place on the day when it was taken away." 21.8. Now a certain man of the servants of Sha᾽ul was there that day, detained before the Lord; and his name was Do᾽eg the Edomite, the chiefest of the herdmen that belonged to Sha᾽ul." 21.9. And David said to Aĥimelekh, And is there not here under thy hand a spear or a sword? for I have neither brought my sword nor my weapons with me, because the king’s business was urgent." 22.23. Remain with me, fear not: for he that seeks my life seeks thy life: but with me thou shalt be in safeguard."
2. Hebrew Bible, Jeremiah, a b c d\n0 - None\n1 . . \n2 1 1 1 None\n3 3 3 3 None\n4 31.31 31.31 31 31\n5 31.32 31.32 31 32\n6 31.33 31.33 31 33\n7 31.34 31.34 31 34\n8 4 4 4 None\n9 8 8 8 None\n10 9 9 9 None (8th cent. BCE - 5th cent. BCE)
3. Mishnah, Berachot, 5.5 (1st cent. CE - 3rd cent. CE) 5.5. One who is praying and makes a mistake, it is a bad sign for him. And if he is the messenger of the congregation (the prayer leader) it is a bad sign for those who have sent him, because one’s messenger is equivalent to one’s self. They said about Rabbi Hanina ben Dosa that he used to pray for the sick and say, “This one will die, this one will live.” They said to him: “How do you know?” He replied: “If my prayer comes out fluently, I know that he is accepted, but if not, then I know that he is rejected.”"
4. Mishnah, Kelim, 28.8 (1st cent. CE - 3rd cent. CE) 28.8. Poor men's clothes, though made up of pieces none of which is three [fingerbreadths] square are susceptible to midras uncleanness. If a cloak began to be torn, as soon as its greater part is torn [the pieces] are not regarded as connected. Exceptionally thick or thin materials are not governed by the prescribed minimum of three [fingerbreadths] square."
5. Mishnah, Megillah, 4.6 (1st cent. CE - 3rd cent. CE) 4.6. A child may read in the Torah and translate, but he may not pass before the ark or lift up his hands. A person in rags may lead the responsive reading of the Shema and translate, but he may not read in the Torah, pass before the ark, or lift up his hands. A blind man may lead the responsive reading of the Shema and translate. Rabbi Judah says: one who has never seen the light from his birth may not lead the responsive reading of the Shema."
6. New Testament, 1 Corinthians, 11.23-11.25 (1st cent. CE - 1st cent. CE) 11.23. For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread. 11.24. When he had given thanks, he broke it, and said, "Take,eat. This is my body, which is broken for you. Do this in memory ofme. 11.25. In the same way he also took the cup, after supper,saying, "This cup is the new covet in my blood. Do this, as often asyou drink, in memory of me.
7. New Testament, 2 Corinthians, 3.6-3.11, 3.14 (1st cent. CE - 1st cent. CE)
8. New Testament, Hebrews, 9.20 (1st cent. CE - 1st cent. CE) 9.20. saying, "This is the blood of the covet which God has commanded you.
9. New Testament, Romans, 11.13-11.26 (1st cent. CE - 1st cent. CE) 11.13. For I speak to you who are Gentiles. Since then as I am an apostle to Gentiles, I glorify my ministry; 11.14. if by any means I may provoke to jealousy those who are my flesh, and may save some of them. 11.15. For if the rejection of them is the reconciling of the world, what would their acceptance be, but life from the dead? 11.16. If the first fruit is holy, so is the lump. If the root is holy, so are the branches. 11.17. But if some of the branches were broken off, and you, being a wild olive, were grafted in among them, and became partaker with them of the root and of the richness of the olive tree; 11.18. don't boast over the branches. But if you boast, it is not you who support the root, but the root supports you. 11.19. You will say then, "Branches were broken off, that I might be grafted in. 11.20. True; by their unbelief they were broken off, and you stand by your faith. Don't be conceited, but fear; 11.21. for if God didn't spare the natural branches, neither will he spare you. 11.22. See then the goodness and severity of God. Toward those who fell, severity; but toward you, goodness, if you continue in his goodness; otherwise you also will be cut off. 11.23. They also, if they don't continue in their unbelief, will be grafted in, for God is able to graft them in again. 11.24. For if you were cut out of that which is by nature a wild olive tree, and were grafted contrary to nature into a good olive tree, how much more will these, which are the natural branches, be grafted into their own olive tree? 11.25. For I don't desire, brothers, to have you ignorant of this mystery, so that you won't be wise in your own conceits, that a partial hardening has happened to Israel, until the fullness of the Gentiles has come in 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.
10. New Testament, Luke, 5.34, 5.36-5.39, 22.17-22.20 (1st cent. CE - 1st cent. CE) 5.34. He said to them, "Can you make the friends of the bridegroom fast, while the bridegroom is with them? 5.36. He also told a parable to them. "No one puts a piece from a new garment on an old garment, or else he will tear the new, and also the piece from the new will not match the old. 5.37. No one puts new wine into old wineskins, or else the new wine will burst the skins, and it will be spilled, and the skins will be destroyed. 5.38. But new wine must be put into fresh wineskins, and both are preserved. 5.39. No man having drunk old wine immediately desires new, for he says, 'The old is better.' 22.17. He received a cup, and when he had given thanks, he said, "Take this, and share it among yourselves 22.18. for I tell you, I will not drink at all again from the fruit of the vine, until the Kingdom of God comes. 22.19. He took bread, and when he had given thanks, he broke it, and gave to them, saying, "This is my body which is given for you. Do this in memory of me. 22.20. Likewise, he took the cup after supper, saying, "This cup is the new covet in my blood, which is poured out for you.
11. New Testament, Mark, 2.15-2.28, 6.8-6.9 (1st cent. CE - 1st cent. CE) 2.15. It happened, that he was reclining at the table in his house, and many tax collectors and sinners sat down with Jesus and his disciples, for there were many, and they followed him. 2.16. The scribes and the Pharisees, when they saw that he was eating with the sinners and tax collectors, said to his disciples, "Why is it that he eats and drinks with tax collectors and sinners? 2.17. When Jesus heard it, he said to them, "Those who are healthy have no need for a physician, but those who are sick. I came not to call the righteous, but sinners to repentance. 2.18. John's disciples and the Pharisees were fasting, and they came and asked him, "Why do John's disciples and the disciples of the Pharisees fast, but your disciples don't fast? 2.19. Jesus said to them, "Can the groomsmen fast while the bridegroom is with them? As long as they have the bridegroom with them, they can't fast. 2.20. But the days will come when the bridegroom will be taken away from them, and then will they fast in that day. 2.21. No one sews a piece of unshrunk cloth on an old garment, or else the patch shrinks and the new tears away from the old, and a worse hole is made. 2.22. No one puts new wine into old wineskins, or else the new wine will burst the skins, and the wine pours out, and the skins will be destroyed; but they put new wine into fresh wineskins. 2.23. It happened that he was going on the Sabbath day through the grain fields, and his disciples began, as they went, to pluck the ears of grain. 2.24. The Pharisees said to him, "Behold, why do they do that which is not lawful on the Sabbath day? 2.25. He said to them, "Did you never read what David did, when he had need, and was hungry -- he, and they who were with him? 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? 2.27. He said to them, "The Sabbath was made for man, not man for the Sabbath. 2.28. Therefore the Son of Man is lord even of the Sabbath. 6.8. He charged them that they should take nothing for their journey, except a staff only: no bread, no wallet, no money in their purse 6.9. but to wear sandals, and not put on two tunics.
12. New Testament, Matthew, 9.15, 9.17 (1st cent. CE - 1st cent. CE) 9.15. Jesus said to them, "Can the friends of the bridegroom mourn, as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. 9.17. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.
13. Tosefta, Megillah, 3.27 (1st cent. CE - 2nd cent. CE)
14. Anon., Sifre Deuteronomy, 343 (2nd cent. CE - 4th cent. CE)
15. Tertullian, Against Marcion, 3.15, 4.11 (2nd cent. CE - 3rd cent. CE) 3.15. Touching then the discussion of His flesh, and (through that) of His nativity, and incidentally of His name Emmanuel, let this suffice. Concerning His other names, however, and especially that of Christ, what has the other side to say in reply? If the name of Christ is as common with you as is the name of God - so that as the Son of both Gods may be fitly called Christ, so each of the Fathers may be called Lord - reason will certainly be opposed to this argument. For the name of God, as being the natural designation of Deity, may be ascribed to all those beings for whom a divine nature is claimed - as, for instance, even to idols. The apostle says: For there be that are called gods, whether in heaven or in earth. 1 Corinthians 8:5 The name of Christ, however, does not arise from nature, but from dispensation; and so becomes the proper name of Him to whom it accrues in consequence of the dispensation. Nor is it subject to be shared in by any other God, especially a rival, and one that has a dispensation of His own, to whom it will be also necessary that He should possess names apart from all others. For how happens it that, after they have devised different dispensations for two Gods they admit into this diversity of dispensation a community of names; whereas no proof could be more useful of two Gods being rival ones, than if there should be found coincident with their (diverse) dispensations a diversity also of names? For that is not a state of diverse qualities, which is not distinctly indicated in the specific meanings of their designations. Whenever these are wanting, there occurs what the Greeks call the katachresis of a term, by its improper application to what does not belong to it. In God, however, there ought, I suppose, to be no defect, no setting up of His dispensations by katachrestic abuse of words. Who is this god, that claims for his son names from the Creator? I say not names which do not belong to him, but ancient and well-known names, which even in this view of them would be unsuitable for a novel and unknown god. How is it, again, that he tells us that a piece of new cloth is not sewed on to an old garment, or that new wine is not trusted to old bottles, Matthew 9:16-17 when he is himself patched and clad in an old suit of names? How is it he has rent off the gospel from the law, when he is wholly invested with the law, - in the name, forsooth, of Christ? What hindered his calling himself by some other name, seeing that he preached another (gospel), came from another source, and refused to take on him a real body, for the very purpose that he might not be supposed to be the Creator's Christ? Vain, however, was his unwillingness to seem to be He whose name he was willing to assume; since, even if he had been truly corporeal, he would more certainly escape being taken for the Christ of the Creator, if he had not taken on him His name. But, as it is, he rejects the substantial verity of Him whose name he has assumed, even though he should give a proof of that verity by his name. For Christ means anointed, and to be anointed is certainly an affair of the body. He who had not a body, could not by any possibility have been anointed; he who could not by any possibility have been anointed, could not in any wise have been called Christ. It is a different thing (quite), if he only assumed the phantom of a name too. But how, he asks, was he to insinuate himself into being believed by the Jews, except through a name which was usual and familiar among them? Then 'tis a fickle and tricksty God whom you describe! To promote any plan by deception, is the resource of either distrust or of maliciousness. Much more frank and simple was the conduct of the false prophets against the Creator, when they came in His name as their own God. But I do not find that any good came of this proceeding, since they were more apt to suppose either that Christ was their own, or rather was some deceiver, than that He was the Christ of the other god; and this the gospel will show. 4.11. The publican who was chosen by the Lord, he adduces for a proof that he was chosen as a stranger to the law and uninitiated in Judaism, by one who was an adversary to the law. The case of Peter escaped his memory, who, although he was a man of the law, was not only chosen by the Lord, but also obtained the testimony of possessing knowledge which was given to him by the Father. Matthew 16:17 He had nowhere read of Christ's being foretold as the light, and hope, and expectation of the Gentiles! He, however, rather spoke of the Jews in a favourable light, when he said, The whole needed not a physician, but they that are sick. Luke 5:31 For since by those that are sick he meant that the heathens and publicans should be understood, whom he was choosing, he affirmed of the Jews that they were whole for whom he said that a physician was not necessary. This being the case, he makes a mistake in coming down to destroy the law, as if for the remedy of a diseased condition. because they who were living under it were whole, and not in want of a physician. How, moreover, does it happen that he proposed the similitude of a physician, if he did not verify it? For, just as nobody uses a physician for healthy persons, so will no one do so for strangers, in so far as he is one of Marcion's god-made men, having to himself both a creator and preserver, and a specially good physician, in his Christ. This much the comparison predetermines, that a physician is more usually furnished by him to whom the sick people belong. Whence, too, does John come upon the scene? Christ, suddenly; and just as suddenly, John! After this fashion occur all things in Marcion's system. They have their own special and plenary course in the Creator's dispensation. of John, however, what else I have to say will be found in another passage. To the several points which now come before us an answer must be given. This, then, I will take care to do - demonstrate that, reciprocally, John is suitable to Christ, and Christ to John, the latter, of course, as a prophet of the Creator, just as the former is the Creator's Christ; and so the heretic may blush at frustrating, to his own frustration, the mission of John the Baptist. For if there had been no ministry of John at all - the voice, as Isaiah calls him, of one crying in the wilderness, and the preparer of the ways of the Lord by denunciation and recommendation of repentance; if, too, he had not baptized (Christ) Himself along with others, nobody could have challenged the disciples of Christ, as they ate and drank, to a comparison with the disciples of John, who were constantly fasting and praying; because, if there existed any diversity between Christ and John, and their followers respectively, no exact comparison would be possible, nor would there be a single point where it could be challenged. For nobody would feel surprise, and nobody would be perplexed, although there should arise rival predictions of a diverse deity, which should also mutually differ about modes of conduct, having a prior difference about the authorities upon which they were based. Therefore Christ belonged to John, and John to Christ; while both belonged to the Creator, and both were of the law and the prophets, preachers and masters. Else Christ would have rejected the discipline of John, as of the rival god, and would also have defended the disciples, as very properly pursuing a different walk, because consecrated to the service of another and contrary deity. But as it is, while modestly giving a reason why the children of the bridegroom are unable to fast during the time the bridegroom is with them, but promising that they should afterwards fast, when the bridegroom was taken away from them, Luke 5:34-35 He neither defended the disciples, (but rather excused them, as if they had not been blamed without some reason), nor rejected the discipline of John, but rather allowed it, referring it to the time of John, although destining it for His own time. Otherwise His purpose would have been to reject it, and to defend its opponents, if He had not Himself already belonged to it as then in force. I hold also that it is my Christ who is meant by the bridegroom, of whom the psalm says: He is as a bridegroom coming out of his chamber; His going forth is from the end of the heaven, and His return is back to the end of it again. By the mouth of Isaiah He also says exultingly of the Father: Let my soul rejoice in the Lord; for He has clothed me with the garment of salvation and with the tunic of joy, as a bridegroom. He has put a mitre round about my head, as a bride. Isaiah 61:10 To Himself likewise He appropriates the church, concerning which the same Spirit says to Him: You shall clothe You with them all, as with a bridal ornament. Isaiah 49:18 This spouse Christ invites home to Himself also by Solomon from the call of the Gentiles, because you read: Come with me from Lebanon, my spouse. Song of Songs 4:8 He elegantly makes mention of Lebanon (the mountain, of course) because it stands for the name of frankincense with the Greeks; for it was from idolatry that He betrothed Himself the church. Deny now, Marcion, your utter madness, (if you can)! Behold, you impugn even the law of your god. He unites not in the nuptial bond, nor, when contracted, does he allow it; no one does he baptize but a c lebs or a eunuch; until death or divorce does he reserve baptism. Wherefore, then, do you make his Christ a bridegroom? This is the designation of Him who united man and woman, not of him who separated them. You have erred also in that declaration of Christ, wherein He seems to make a difference between things new and old. You are inflated about the old bottles, and brain-muddled with the new wine; and therefore to the old (that is to say, to the prior) gospel you have sewed on the patch of your new-fangled heresy. I should like to know in what respect the Creator is inconsistent with Himself. When by Jeremiah He gave this precept, Break up for yourselves new pastures, Jeremiah 4:3 does He not turn away from the old state of things? And when by Isaiah He proclaims how old things were passed away; and, behold, all things, which I am making, are new, does He not advert to a new state of things? We have generally been of opinion that the destination of the former state of things was rather promised by the Creator, and exhibited in reality by Christ, only under the authority of one and the same God, to whom appertain both the old things and the new. For new wine is not put into old bottles, except by one who has the old bottles; nor does anybody put a new piece to an old garment, unless the old garment be forthcoming to him. That person only does not do a thing when it is not to be done, who has the materials wherewithal to do it if it were to be done. And therefore, since His object in making the comparison was to show that He was separating the new condition of the gospel from the old state of the law, He proved that that from which He was separating His own ought not to have been branded as a separation of things which were alien to each other; for nobody ever unites his own things with things that are alien to them, in order that he may afterwards be able to separate them from the alien things. A separation is possible by help of the conjunction through which it is made. Accordingly, the things which He separated He also proved to have been once one; as they would have remained, were it not for His separation. But still we make this concession, that there is a separation, by reformation, by amplification, by progress; just as the fruit is separated from the seed, although the fruit comes from the seed. So likewise the gospel is separated from the law, while it advances from the law - a different thing from it, but not an alien one; diverse, but not contrary. Nor in Christ do we even find any novel form of discourse. Whether He proposes similitudes or refute questions, it comes from the seventy-seventh Psalm. I will open, says He, my mouth in a parable (that is, in a similitude); I will utter dark problems (that is, I will set forth questions). If you should wish to prove that a man belonged to another race, no doubt you would fetch your proof from the idiom of his language.
16. Nag Hammadi, The Gospel of Thomas, 47 (3rd cent. CE - 3rd cent. CE)
17. Augustine, Reply To Faustus, 13.7-13.14, 13.16 (4th cent. CE - 5th cent. CE)
18. Epiphanius, Panarion, 42.1.7 (4th cent. CE - 5th cent. CE)

Subjects of this text:

subject	book bibliographic info
abiathar	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
apostle	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
aramaic	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
arriano, contra faustum manichaeum	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
barnaban source	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
barnabas	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
brakke, david	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
cenobites	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
christian	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
cloak	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
clothes of poverty	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
clothing, and shame	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
clothing, of the poor	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
collection, restorative	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
davidic, jesus as	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
disciple(ship)	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
dunn, james d. g.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
ehrman, bart d.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123
elders	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
elijah	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
epiphanius of salamis	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
fasting	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
faustus of milevus, augustine against	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
fitzmyer, joseph a.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122, 123, 124
garment	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
habit	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
hahn, scott w.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123, 124
harnack, a.v.	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
harnack, adolf	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123, 124
hermits	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
himation	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
jeremias, joachim	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122, 123, 124
jerusalem	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
jesus	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
jews	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254; Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
joseph	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
judas	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
judean desert	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
kee, alistair	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123, 124
koester, craig r.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
little apocalypse	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
luke (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
manichaeans, augustine on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
manichaeans, on paul the apostle	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
manichaeans, on the new testament	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
marcion	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231; Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123, 124
mark (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
material culture	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
matthew (gospel writer and gospel)	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
mcdonald, lee martin	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
mcknight, scot	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123
meier, john p.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 123, 124
mekhilta	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
metzger, bruce m.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122, 123, 124
monk	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
moses	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
muhammad	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
murphy-oconnor, jerome	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
new covenant, and new testament	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
new covenant, and old covenant	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
new covenant, in eucharist	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122, 123, 124
new testament	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
old testament, augustine on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
old testament	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
ordination	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
paul and pauline epistles, manichaeans on	Yates and Dupont, The Bible in Christian North Africa: Part II: Consolidation of the Canon to the Arab Conquest (ca. 393 to 650 CE). (2023) 182
poor, clothing of	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
poor, conjunctural	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
poor, wellborn	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
porter, stanley e.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
presbyter, disputing marcion	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
priesthood	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
quppa, and restorative charity	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
quppa, for conjunctural poor	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
quppa, provides clothing	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
righteous	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
rome, teachers in	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
sabas	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
sabbath, lamp	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
sabbath	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
sanders, e. p.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 124
semiotics, of clothing	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
shame	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
son	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
status, and charity	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
status, and clothing	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
study	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
synagogues, proper attire for	Gardner, The Origins of Organized Charity in Rabbinic Judaism (2015) 113
teacher, disputing marcion	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
tertullian	Falcetta, Early Christian Teachers: The 'Didaskaloi' From Their Origins to the Middle of the Second Century (2020) 231
theology	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
thomas, gospel of	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
torah	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254
tunic	Poorthuis and Schwartz, Saints and role models in Judaism and Christianity (2014) 124
van unnik, w. c.	Klawans, Heresy, Forgery, Novelty: Condemning, Denying, and Asserting Innovation in Ancient Judaism (2019) 122
wine'	Avery-Peck, Chilton, and Scott Green, A Legacy of Learning: Essays in Honor of Jacob Neusner (2014) 254