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Tiresias: The Ancient Mediterranean Religions Source Database



8253
New Testament, Romans, 16.4-16.5


οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶνwho for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles.


καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν.Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ.


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

53 results
1. Hebrew Bible, Deuteronomy, 23.4 (9th cent. BCE - 3rd cent. BCE)

23.4. לֹא־יָבֹא עַמּוֹנִי וּמוֹאָבִי בִּקְהַל יְהוָה גַּם דּוֹר עֲשִׂירִי לֹא־יָבֹא לָהֶם בִּקְהַל יְהוָה עַד־עוֹלָם׃ 23.4. An Ammonite or a Moabite shall not enter into the assembly of the LORD; even to the tenth generation shall none of them enter into the assembly of the LORD for ever;"
2. Hebrew Bible, Genesis, 7 (9th cent. BCE - 3rd cent. BCE)

3. Hebrew Bible, Numbers, 17 (9th cent. BCE - 3rd cent. BCE)

4. Hebrew Bible, Psalms, 21.23 (9th cent. BCE - 3rd cent. BCE)

5. Cicero, On The Nature of The Gods, 2.39 (2nd cent. BCE - 1st cent. BCE)

2.39. but no being is more perfect than the world, and nothing is better than virtue; therefore virtue is an essential attribute of the world. Again, man's nature is not perfect, yet virtue may be realized in man; how much more readily then in the world! therefore the world possesses virtue. Therefore it is wise, and consequently divine. "Having thus perceived the divinity of the world, we must also assign the same divinity to the stars, which are formed from the most mobile and the purest part of the aether, and are not compounded of any other element besides; they are of a fiery heat and translucent throughout. Hence they too have the fullest right to be pronounced to be living beings endowed with sensation and intelligence.
6. Dead Sea Scrolls, Messianic Rule, 2.4-2.9 (2nd cent. BCE - 1st cent. CE)

7. Septuagint, 1 Maccabees, 5.16, 14.19 (2nd cent. BCE - 2nd cent. BCE)

5.16. When Judas and the people heard these messages, a great assembly was called to determine what they should do for their brethren who were in distress and were being attacked by enemies. 14.19. And these were read before the assembly in Jerusalem.
8. Septuagint, Ecclesiasticus (Siracides), 15.5, 21.17, 23.24, 38.33, 39.10, 49.8 (2nd cent. BCE - 2nd cent. BCE)

15.5. She will exalt him above his neighbors,and will open his mouth in the midst of the assembly. 21.17. The utterance of a sensible man will be sought in the assembly,and they will ponder his words in their minds. 38.33. Yet they are not sought out for the council of the people,nor do they attain eminence in the public assembly. They do not sit in the judges seat,nor do they understand the sentence of judgment;they cannot expound discipline or judgment,and they are not found using proverbs. 49.8. It was Ezekiel who saw the vision of glory which God showed him above the chariot of the cherubim.
9. Septuagint, Judith, 6.16 (2nd cent. BCE - 0th cent. CE)

6.16. They called together all the elders of the city, and all their young men and their women ran to the assembly; and they set Achior in the midst of all their people, and Uzziah asked him what had happened.
10. Philo of Alexandria, On The Life of Moses, 2 (1st cent. BCE - 1st cent. CE)

11. Anon., Didache, 7.1-7.3, 10.7, 11.1-11.2, 15.1-15.2 (1st cent. CE - 2nd cent. CE)

12. Clement of Rome, 1 Clement, 11.1, 23.3, 31.2, 46.2 (1st cent. CE - 1st cent. CE)

11.1. Διὰ φιλοξενίαν καὶ εὐσέβειαν Λὼτ ἐσώθη ἐκ Σοδόμων, τῆς περιχώρου πάσης κριθείσης διὰ πυρὸς καὶ θείου, πρόδηλον ποιήσας ὁ δεσπότης, ὅτι τοὺς ἐλπίζοντας ἐπ̓ αὐτὸν οὐκ ἐγκαταλείπει, τοὺς δὲ ἑτεροκλινεῖς ὑπάρχοντας εἰς κόλασιν καὶ αἰκισμὸν τίθησιν. 23.3. πόρρω γενέσθω ἀφ̓ ἡμῶν ἡ γραφὴ αὕτη, ὅπου λέγει: Ταλαίπωροί εἰσιν οἱ δίψυχοι, οἱ διστάζοντες τῇ ψυχῇ, οἱ λέγοντες: Ταῦτα ἠκούσαμεν καὶ ἐπὶ τῶν πατέρων ἡμῶν, καὶ ἰδού, γεγηράκαμεν, καὶ οὐδὲν ἡμῖν τούτων συνβέβηκεν. 31.2. τίνος χάριν ηὐλογήθη ὁ πατὴρ ἡμῶν Ἀβραάμ, οὐχὶ δικαιοσύνην καὶ Gen. 23 ἀλήθειαν διὰ πίστεως ποιήσας; 46.2. γέγραπται γάρ: Κολλᾶσθε τοῖς ἁγίοις, ὅτι οἱ κολλώμενοι αὐτοῖς ἁγιασθήσονται.
13. Josephus Flavius, Jewish Antiquities, 1.232, 13.75, 17.266, 20.50 (1st cent. CE - 1st cent. CE)

1.232. 4. Now Isaac was of such a generous disposition as became the son of such a father, and was pleased with this discourse; and said, “That he was not worthy to be born at first, if he should reject the determination of God and of his father, and should not resign himself up readily to both their pleasures; since it would have been unjust if he had not obeyed, even if his father alone had so resolved.” So he went immediately to the altar to be sacrificed. 13.75. They desired therefore the king to sit with his friends, and hear the debates about these matters, and punish those with death who were baffled. Now Sabbeus and Theodosius managed the argument for the Samaritans, and Andronicus, the son of Messalamus, for the people of Jerusalem; 17.266. at which time the greatest part of the king’s troops deserted to them, while Rufus and Gratus, who had three thousand of the most warlike of Herod’s army with them, who were men of active bodies, went over to the Romans. There was also a band of horsemen under the command of Ruffis, which itself went over to the Romans also.
14. Josephus Flavius, Jewish War, 2.52, 2.74, 2.103, 6.201 (1st cent. CE - 1st cent. CE)

2.52. There were also a great many of the king’s party who deserted the Romans, and assisted the Jews; yet did the most warlike body of them all, who were three thousand of the men of Sebaste, go over to the Romans. Rufus also, and Gratus, their captains, did the same (Gratus having the foot of the king’s party under him, and Rufus the horse) each of whom, even without the forces under them, were of great weight, on account of their strength and wisdom, which turn the scales in war. 2.52. of whom the most valiant were the kinsmen of Monobazus, king of Adiabene, and their names were Monobazus and Kenedeus; and next to them were Niger of Perea, and Silas of Babylon, who had deserted from king Agrippa to the Jews; for he had formerly served in his army. 2.74. There had before this met him Joseph, the first cousin of Archelaus, and Gratus, together with Rufus, who led those of Sebaste, as well as the king’s army: there also met him those of the Roman legion, armed after their accustomed manner; for as to Sabinus, he durst not come into Varus’s sight, but was gone out of the city before this, to the seaside. 2.103. This man deceived the Jews that were at Crete, and got a great deal of money of them for traveling in splendor; and thence sailed to Melos, where he was thought so certainly genuine, that he got a great deal more money, and prevailed with those that had treated him to sail along with him to Rome. 6.201. 4. There was a certain woman that dwelt beyond Jordan, her name was Mary; her father was Eleazar, of the village Bethezub, which signifies the house of Hyssop. She was eminent for her family and her wealth, and had fled away to Jerusalem with the rest of the multitude, and was with them besieged therein at this time.
15. Josephus Flavius, Against Apion, 1.247 (1st cent. CE - 1st cent. CE)

1.247. on which account he received him, and took care of all the multitude that was with him, while the country supplied all that was necessary for the food of the men. He also allotted cities and villages for this exile, that was to be from its beginning during those fatally determined thirteen years. Moreover, he pitched a camp for his Ethiopian army, as a guard to king Amenophis, upon the borders of Egypt.
16. Mishnah, Berachot, 3.4-3.6 (1st cent. CE - 3rd cent. CE)

3.4. One who has had a seminal emission utters the words [of the Shema] in his heart and he doesn’t say a blessing, neither before nor after. Over food he says a blessing afterwards, but not the blessing before. Rabbi Judah says: he blesses both before them and after them." 3.5. If a man was standing saying the tefillah and he remembers that he is one who has had a seminal emission, he should not stop but he should abbreviate [the blessings]. If he went down to immerse, if he is able to come up and cover himself and recite the Shema before the rising of the sun, he should go up and cover himself and recite, but if not he should cover himself with the water and recite. He should not cover himself either with foul water or with steeping water until he pours fresh water into it. How far should he remove himself from it and from excrement? Four cubits." 3.6. A zav who has had a seminal emission and a niddah from whom semen escapes and a woman who becomes niddah during intercourse require a mikveh. Rabbi Judah exempts them."
17. Mishnah, Miqvaot, 1 (1st cent. CE - 3rd cent. CE)

18. Mishnah, Yevamot, 8.3 (1st cent. CE - 3rd cent. CE)

8.3. An Ammonite and a Moabite are forbidden [to enter into the congregation of the Lord] and their prohibition is for ever. However, their women are permitted at once. An Egyptian and an Edomite are forbidden only until the third generation, whether they are males or females. Rabbi Shimon permits their women immediately. Said Rabbi Shimon: This is a kal vehomer: if where the males are forbidden for all time the females are permitted immediately, where the males are forbidden only until the third generation how much more should the females be permitted immediately. They said to him: If this is a halakhah, we shall accept it; but if it is only a logical reference, there is a refutation. He replied: This is not so, I am in fact saying a halakhah. Mamzerim and nethinim are forbidden, and their prohibition is forever, whether they be males or females."
19. Mishnah, Yadayim, 4.4 (1st cent. CE - 3rd cent. CE)

4.4. On that day Judah, an Ammonite convert, came and stood before them in the house of study. He said to them: Do I have the right to enter into the assembly? Rabban Gamaliel said to him: you are forbidden. Rabbi Joshua said to him: you are permitted. Rabban Gamaliel said to him: the verse says, \"An Ammonite or a Moabite shall not enter into the assembly of the Lord: even to the tenth generation\" (Deuteronomy 23:4). R. Joshua said to him: But are the Ammonites and Moabites still in their own territory? Sanheriv, the king of Assyria, has long since come up and mingled all the nations, as it is said: \"In that I have removed the bounds of the peoples, and have robbed their treasures, and have brought down as one mighty the inhabitants\" (Isaiah 10:1. Rabban Gamaliel said to him: the verse says, \"But afterward I will bring back the captivity of the children of Ammon,\" (Jeremiah 49:6) they have already returned. Rabbi Joshua said to him: [another] verse says, \"I will return the captivity of my people Israel and Judah\" (Amos 9:14). Yet they have not yet returned. So they permitted him to enter the assembly."
20. New Testament, 1 Peter, 2.9-2.10, 5.14 (1st cent. CE - 1st cent. CE)

2.9. But you are a chosen race, a royal priesthood, a holy nation, a people for God's own possession, that you may show forth the excellencies of him who called you out of darkness into his marvelous light: 2.10. who in time past were no people, but now are God's people, who had not obtained mercy, but now have obtained mercy. 5.14. Greet one another with a kiss of love. Peace be to you all who are in Christ Jesus. Amen.
21. New Testament, 1 Corinthians, 1.2, 1.9, 1.11, 1.14-1.16, 1.23, 4.17, 5.1, 7.1-7.40, 9.22, 10.32, 11.2-11.16, 11.18, 11.22, 12.2, 12.13, 12.28, 14.4, 14.12, 14.23, 14.33-14.35, 15.9, 16.1-16.4, 16.6, 16.11, 16.15-16.16, 16.19 (1st cent. CE - 1st cent. CE)

1.2. to the assembly of God whichis at Corinth; those who are sanctified in Christ Jesus, called to besaints, with all who call on the name of our Lord Jesus Christ in everyplace, both theirs and ours: 1.9. God is faithful, through whom you were calledinto the fellowship of his Son, Jesus Christ, our Lord. 1.11. For it has been reported to me concerning you, mybrothers, by those who are from Chloe's household, that there arecontentions among you. 1.14. I thank God that Ibaptized none of you, except Crispus and Gaius 1.15. o that no oneshould say that I had baptized you into my own name. 1.16. (I alsobaptized the household of Stephanas; besides them, I don't know whetherI baptized any other.) 1.23. but we preach Christ crucified; astumbling block to Jews, and foolishness to Greeks 4.17. Becauseof this I have sent Timothy to you, who is my beloved and faithfulchild in the Lord, who will remind you of my ways which are in Christ,even as I teach everywhere in every assembly. 5.1. It is actually reported that there is sexual immorality amongyou, and such sexual immorality as is not even named among theGentiles, that one has his father's wife. 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.2. But, because of sexualimmoralities, let each man have his own wife, and let each woman haveher own husband. 7.3. Let the husband render to his wife the affectionowed her, and likewise also the wife to her husband. 7.4. The wifedoesn't have authority over her own body, but the husband. Likewisealso the husband doesn't have authority over his own body, but thewife. 7.5. Don't deprive one another, unless it is by consent for aseason, that you may give yourselves to fasting and prayer, and may betogether again, that Satan doesn't tempt you because of your lack ofself-control. 7.6. But this I say by way of concession, not of commandment. 7.7. Yet I wish that all men were like me. However each man has his own giftfrom God, one of this kind, and another of that kind. 7.8. But I sayto the unmarried and to widows, it is good for them if they remain evenas I am. 7.9. But if they don't have self-control, let them marry. Forit's better to marry than to burn. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 7.11. (but if she departs, let her remain unmarried, or else be reconciled toher husband), and that the husband not leave his wife. 7.12. But to the rest I -- not the Lord -- say, if any brother hasan unbelieving wife, and she is content to live with him, let him notleave her. 7.13. The woman who has an unbelieving husband, and he iscontent to live with her, let her not leave her husband. 7.14. For theunbelieving husband is sanctified in the wife, and the unbelieving wifeis sanctified in the husband. Otherwise your children would be unclean,but now are they holy. 7.15. Yet if the unbeliever departs, let therebe separation. The brother or the sister is not under bondage in suchcases, but God has called us in peace. 7.16. For how do you know,wife, whether you will save your husband? Or how do you know, husband,whether you will save your wife? 7.17. Only, as the Lord hasdistributed to each man, as God has called each, so let him walk. So Icommand in all the assemblies. 7.18. Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. 7.19. Circumcision is nothing, and uncircumcision isnothing, but the keeping of the commandments of God. 7.20. Let eachman stay in that calling in which he was called. 7.21. Were you calledbeing a bondservant? Don't let that bother you, but if you get anopportunity to become free, use it. 7.22. For he who was called in theLord being a bondservant is the Lord's free man. Likewise he who wascalled being free is Christ's bondservant. 7.23. You were bought witha price. Don't become bondservants of men. 7.24. Brothers, let eachman, in whatever condition he was called, stay in that condition withGod. 7.25. Now concerning virgins, I have no commandment from the Lord,but I give my judgment as one who has obtained mercy from the Lord tobe trustworthy. 7.26. I think that it is good therefore, because ofthe distress that is on us, that it is good for a man to be as he is. 7.27. Are you bound to a wife? Don't seek to be freed. Are you freefrom a wife? Don't seek a wife. 7.28. But if you marry, you have notsinned. If a virgin marries, she has not sinned. Yet such will haveoppression in the flesh, and I want to spare you. 7.29. But I saythis, brothers: the time is short, that from now on, both those whohave wives may be as though they had none; 7.30. and those who weep,as though they didn't weep; and those who rejoice, as though theydidn't rejoice; and those who buy, as though they didn't possess; 7.31. and those who use the world, as not using it to the fullest. Forthe mode of this world passes away. 7.32. But I desire to have you tobe free from cares. He who is unmarried is concerned for the things ofthe Lord, how he may please the Lord; 7.33. but he who is married isconcerned about the things of the world, how he may please his wife. 7.34. There is also a difference between a wife and a virgin. Theunmarried woman cares about the things of the Lord, that she may beholy both in body and in spirit. But she who is married cares about thethings of the world -- how she may please her husband. 7.35. This Isay for your own profit; not that I may ensnare you, but for that whichis appropriate, and that you may attend to the Lord withoutdistraction. 7.36. But if any man thinks that he is behavinginappropriately toward his virgin, if she is past the flower of herage, and if need so requires, let him do what he desires. He doesn'tsin. Let them marry. 7.37. But he who stands steadfast in his heart,having no necessity, but has power over his own heart, to keep his ownvirgin, does well. 7.38. So then both he who gives his own virgin inmarriage does well, and he who doesn't give her in marriage doesbetter. 7.39. A wife is bound by law for as long as her husband lives;but if the husband is dead, she is free to be married to whoever shedesires, only in the Lord. 7.40. But she is happier if she stays asshe is, in my judgment, and I think that I also have God's Spirit. 9.22. To the weak I became asweak, that I might gain the weak. I have become all things to all men,that I may by all means save some. 10.32. Give no occasions for stumbling, either to Jews, or to Greeks,or to the assembly of God; 11.2. Now Ipraise you, brothers, that you remember me in all things, and hold firmthe traditions, even as I delivered them to you. 11.3. But I wouldhave you know that the head of every man is Christ, and the head of thewoman is the man, and the head of Christ is God. 11.4. Every manpraying or prophesying, having his head covered, dishonors his head. 11.5. But every woman praying or prophesying with her head unveileddishonors her head. For it is one and the same thing as if she wereshaved. 11.6. For if a woman is not covered, let her also be shorn.But if it is shameful for a woman to be shorn or shaved, let her becovered. 11.7. For a man indeed ought not to have his head covered,because he is the image and glory of God, but the woman is the glory ofthe man. 11.8. For man is not from woman, but woman from man; 11.9. for neither was man created for the woman, but woman for the man. 11.10. For this cause the woman ought to have authority on her head,because of the angels. 11.11. Nevertheless, neither is the woman independent of the man,nor the man independent of the woman, in the Lord. 11.12. For as womancame from man, so a man also comes through a woman; but all things arefrom God. 11.13. Judge for yourselves. Is it appropriate that a womanpray to God unveiled? 11.14. Doesn't even nature itself teach you thatif a man has long hair, it is a dishonor to him? 11.15. But if a womanhas long hair, it is a glory to her, for her hair is given to her for acovering. 11.16. But if any man seems to be contentious, we have nosuch custom, neither do God's assemblies. 11.18. For firstof all, when you come together in the assembly, I hear that divisionsexist among you, and I partly believe it. 11.22. What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you. 12.2. You know that when you were heathen, you were ledaway to those mute idols, however you might be led. 12.13. For in one Spirit we were all baptized into one body, whetherJews or Greeks, whether bond or free; and were all given to drink intoone Spirit. 12.28. God has set some in the assembly: first apostles, secondprophets, third teachers, then miracle workers, then gifts of healings,helps, governments, and various kinds of languages. 14.4. He whospeaks in another language edifies himself, but he who prophesiesedifies the assembly. 14.12. So also you, since you are zealousfor spiritual gifts, seek that you may abound to the building up of theassembly. 14.23. If therefore thewhole assembly is assembled together and all speak with otherlanguages, and unlearned or unbelieving people come in, won't they saythat you are crazy? 14.33. for God is not a God of confusion, but of peace.As in all the assemblies of the saints 14.34. let your wives keepsilent in the assemblies, for it has not been permitted for them tospeak; but let them be in subjection, as the law also says. 14.35. Ifthey desire to learn anything, let them ask their own husbands at home,for it is shameful for a woman to chatter in the assembly. 15.9. For I am the least of theapostles, who is not worthy to be called an apostle, because Ipersecuted the assembly of God. 16.1. Now concerning the collection for the saints, as I commandedthe assemblies of Galatia, you do likewise. 16.2. On the first day ofthe week, let each one of you save, as he may prosper, that nocollections be made when I come. 16.3. When I arrive, I will sendwhoever you approve with letters to carry your gracious gift toJerusalem. 16.4. If it is appropriate for me to go also, they will gowith me. 16.6. But with you itmay be that I will stay, or even winter, that you may send me on myjourney wherever I go. 16.11. Therefore let noone despise him. But set him forward on his journey in peace, that hemay come to me; for I expect him with the brothers. 16.15. Now I beg you, brothers (you know the house of Stephanas,that it is the first fruits of Achaia, and that they have setthemselves to minister to the saints) 16.16. that you also be insubjection to such, and to everyone who helps in the work and labors. 16.19. The assemblies of Asia greet you. Aquila and Priscilla greetyou much in the Lord, together with the assembly that is in theirhouse.
22. New Testament, 1 Thessalonians, 1.1, 1.7-1.10, 2.13-2.16, 2.18, 3.5, 3.13, 4.5, 5.12, 5.23 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ. 1.7. so that you became an example to all who believe in Macedonia and in Achaia. 1.8. For from you has sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God has gone forth; so that we need not to say anything. 1.9. For they themselves report concerning us what kind of a reception we had from you; and how you turned to God from idols, to serve a living and true God 1.10. and to wait for his Son from heaven, whom he raised from the dead -- Jesus, who delivers us from the wrath to come. 2.13. For this cause we also thank God without ceasing, that, when you received from us the word of the message of God, you accepted it not as the word of men, but, as it is in truth, the word of God, which also works in you who believe. 2.14. For you, brothers, became imitators of the assemblies of God which are in Judea in Christ Jesus; for you also suffered the same things from your own countrymen, even as they did from the Jews; 2.15. who killed both the Lord Jesus and their own prophets, and drove us out, and didn't please God, and are contrary to all men; 2.16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always. But wrath has come on them to the uttermost. 2.18. because we wanted to come to you -- indeed, I, Paul, once and again -- but Satan hindered us. 3.5. For this cause I also, when I couldn't stand it any longer, sent that I might know your faith, for fear that by any means the tempter had tempted you, and our labor would have been in vain. 3.13. to the end he may establish your hearts blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his saints. 4.5. not in the passion of lust, even as the Gentiles who don't know God; 5.12. But we beg you, brothers, to know those who labor among you, and are over you in the Lord, and admonish you 5.23. May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.
23. New Testament, 1 Timothy, 2.12, 3.5, 3.15 (1st cent. CE - 1st cent. CE)

2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. 3.5. (but if a man doesn't know how to rule his own house, how will he take care of the assembly of God?) 3.15. but if I wait long, that you may know how men ought to behave themselves in the house of God, which is the assembly of the living God, the pillar and ground of the truth.
24. New Testament, 3 John, 10 (1st cent. CE - 2nd cent. CE)

25. New Testament, 2 Corinthians, 1.1, 1.16, 6.2, 6.11, 6.14-7.1, 8, 8.1, 8.2, 8.4, 8.5, 8.7, 8.8, 8.9, 8.13, 8.14, 8.15, 8.18, 8.19, 8.23, 8.24, 9, 9.1, 9.2, 9.3, 9.4, 9.6, 9.8, 9.9, 9.10, 9.11, 9.12, 9.14, 11.8, 11.24, 11.25, 11.26, 11.28 (1st cent. CE - 1st cent. CE)

26. New Testament, 2 Thessalonians, 1.1, 1.4, 2.1, 3.17 (1st cent. CE - 1st cent. CE)

1.1. Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God our Father, and the Lord Jesus Christ: 1.4. so that we ourselves boast about you in the assemblies of God for your patience and faith in all your persecutions and in the afflictions which you endure. 2.1. Now, brothers, concerning the coming of our Lord Jesus Christ, and our gathering together to him, we ask you 3.17. The greeting of me, Paul, with my own hand, which is the sign in every letter: this is how I write.
27. New Testament, 2 Timothy, 1.5, 3.6, 4.19 (1st cent. CE - 1st cent. CE)

1.5. having been reminded of the unfeigned faith that is in you; which lived first in your grandmother Lois, and your mother Eunice, and, I am persuaded, in you also. 3.6. For of these are those who creep into houses, and take captive gullible women loaded down with sins, led away by various lusts 4.19. Greet Prisca and Aquila, and the house of Onesiphorus.
28. New Testament, Acts, 1.14, 5.1-5.11, 5.14, 6.9-6.15, 7.38, 8.1, 8.3, 8.12, 9.2, 9.36-9.42, 11.22, 11.26, 12.1, 12.5, 12.12-12.13, 13.1, 13.17, 14.23, 15.1, 15.3-15.4, 15.22, 16.1, 16.13-16.15, 16.31-16.34, 17.4-17.9, 17.12, 17.34, 18.1-18.8, 18.11, 18.17-18.21, 18.26-18.27, 19.32, 19.39-19.40, 20.7-20.11, 20.17, 20.20, 20.28, 20.38, 21.5, 21.9-21.11, 21.17, 21.20, 28.1-28.2, 28.7 (1st cent. CE - 2nd cent. CE)

1.14. All these with one accord continued steadfastly in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brothers. 5.1. But a certain man named Aias, with Sapphira, his wife, sold a possession 5.2. and kept back part of the price, his wife also being aware of it, and brought a certain part, and laid it at the apostles' feet. 5.3. But Peter said, "Aias, why has Satan filled your heart to lie to the Holy Spirit, and to keep back part of the price of the land? 5.4. While you kept it, didn't it remain your own? After it was sold, wasn't it in your power? How is it that you have conceived this thing in your heart? You haven't lied to men, but to God. 5.5. Aias, hearing these words, fell down and died. Great fear came on all who heard these things. 5.6. The young men arose and wrapped him up, and they carried him out and buried him. 5.7. About three hours later, his wife, not knowing what had happened, came in. 5.8. Peter answered her, "Tell me whether you sold the land for so much."She said, "Yes, for so much. 5.9. But Peter asked her, "How is it that you have agreed together to tempt the Spirit of the Lord? Behold, the feet of those who have buried your husband are at the door, and they will carry you out. 5.10. She fell down immediately at his feet, and died. The young men came in and found her dead, and they carried her out and buried her by her husband. 5.11. Great fear came on the whole assembly, and on all who heard these things. 5.14. More believers were added to the Lord, multitudes of both men and women. 6.9. But some of those who were of the synagogue called "The Libertines," and of the Cyrenians, of the Alexandrians, and of those of Cilicia and Asia arose, disputing with Stephen. 6.10. They weren't able to withstand the wisdom and the Spirit by which he spoke. 6.11. Then they secretly induced men who said, "We have heard him speak blasphemous words against Moses and God. 6.12. They stirred up the people, the elders, and the scribes, and came on him and seized him, and brought him in to the council 6.13. and set up false witnesses who said, "This man never stops speaking blasphemous words against this holy place and the law. 6.14. For we have heard him say that this Jesus of Nazareth will destroy this place, and will change the customs which Moses delivered to us. 6.15. All who sat in the council, fastening their eyes on him, saw his face like it was the face of an angel. 7.38. This is he who was in the assembly in the wilderness with the angel that spoke to him on Mount Sinai, and with our fathers, who received living oracles to give to us 8.1. Saul was consenting to his death. A great persecution arose against the assembly which was in Jerusalem in that day. They were all scattered abroad throughout the regions of Judea and Samaria, except for the apostles. 8.3. But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. 8.12. But when they believed Philip preaching good news concerning the Kingdom of God and the name of Jesus Christ, they were baptized, both men and women. 9.2. and asked for letters from him to the synagogues of Damascus, that if he found any who were of the Way, whether men or women, he might bring them bound to Jerusalem. 9.36. Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did. 9.37. It happened in those days that she fell sick, and died. When they had washed her, they laid her in an upper chamber. 9.38. As Lydda was near Joppa, the disciples, hearing that Peter was there, sent two men to him, imploring him not to delay in coming to them. 9.39. Peter got up and went with them. When he had come, they brought him into the upper chamber. All the widows stood by him weeping, and showing the coats and garments which Dorcas made while she was with them. 9.40. Peter put them all out, and kneeled down and prayed. Turning to the body, he said, "Tabitha, get up!" She opened her eyes, and when she saw Peter, she sat up. 9.41. He gave her his hand, and raised her up. Calling the saints and widows, he presented her alive. 9.42. It became known throughout all Joppa, and many believed in the Lord. 11.22. The report concerning them came to the ears of the assembly which was in Jerusalem. They sent out Barnabas to go as far as Antioch 11.26. When he had found him, he brought him to Antioch. It happened, that even for a whole year they were gathered together with the assembly, and taught many people. The disciples were first called Christians in Antioch. 12.1. Now about that time, Herod the king stretched out his hands to oppress some of the assembly. 12.5. Peter therefore was kept in the prison, but constant prayer was made by the assembly to God for him. 12.12. Thinking about that, he came to the house of Mary, the mother of John whose surname was Mark, where many were gathered together and were praying. 12.13. When Peter knocked at the door of the gate, a maid named Rhoda came to answer. 13.1. Now in the assembly that was at Antioch there were some prophets and teachers: Barnabas, Simeon who was called Niger, Lucius of Cyrene, Manaen the foster-brother of Herod the tetrarch, and Saul. 13.17. The God of this people Israel chose our fathers, and exalted the people when they stayed as aliens in the land of Egypt , and with an uplifted arm, he led them out of it. 14.23. When they had appointed elders for them in every assembly, and had prayed with fasting, they commended them to the Lord, on whom they had believed. 15.1. Some men came down from Judea and taught the brothers, "Unless you are circumcised after the custom of Moses, you can't be saved. 15.3. They, being sent on their way by the assembly, passed through both Phoenicia and Samaria, declaring the conversion of the Gentiles. They caused great joy to all the brothers. 15.4. When they had come to Jerusalem, they were received by the assembly and the apostles and the elders, and they reported all things that God had done with them. 15.22. Then it seemed good to the apostles and the elders, with the whole assembly, to choose men out of their company, and send them to Antioch with Paul and Barnabas: Judas called Barsabbas, and Silas, chief men among the brothers. 16.1. He came to Derbe and Lystra: and behold, a certain disciple was there, named Timothy, the son of a Jewess who believed; but his father was a Greek. 16.13. On the Sabbath day we went forth outside of the city by a riverside, where we supposed there was a place of prayer, and we sat down, and spoke to the women who had come together. 16.14. A certain woman named Lydia, a seller of purple, of the city of Thyatira, one who worshiped God, heard us; whose heart the Lord opened to listen to the things which were spoken by Paul. 16.15. When she and her household were baptized, she begged us, saying, "If you have judged me to be faithful to the Lord, come into my house, and stay." She urged us. 16.31. They said, "Believe in the Lord Jesus Christ, and you will be saved, you and your household. 16.32. They spoke the word of the Lord to him, and to all who were in his house. 16.33. He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. 16.34. He brought them up into his house, and set food before them, and rejoiced greatly, with all his household, having believed in God. 17.4. Some of them were persuaded, and joined Paul and Silas, of the devout Greeks a great multitude, and not a few of the chief women. 17.5. But the disobedient Jews gathered some wicked men from the marketplace, and gathering a crowd, set the city in an uproar. Assaulting the house of Jason, they sought to bring them out to the people. 17.6. When they didn't find them, they dragged Jason and certain brothers before the rulers of the city, crying, "These who have turned the world upside down have come here also 17.7. whom Jason has received. These all act contrary to the decrees of Caesar, saying that there is another king, Jesus! 17.8. The multitude and the rulers of the city were troubled when they heard these things. 17.9. When they had taken security from Jason and the rest, they let them go. 17.12. Many of them therefore believed; also of the Greek women of honorable estate, and not a few men. 17.34. But certain men joined with him, and believed, among whom also was Dionysius the Areopagite, and a woman named Damaris, and others with them. 18.1. After these things Paul departed from Athens, and came to Corinth. 18.2. He found a certain Jew named Aquila, a man of Pontus by race, who had recently come from Italy, with his wife Priscilla, because Claudius had commanded all the Jews to depart from Rome. He came to them 18.3. and because he practiced the same trade, he lived with them and worked, for by trade they were tent makers. 18.4. He reasoned in the synagogue every Sabbath, and persuaded Jews and Greeks. 18.5. But when Silas and Timothy came down from Macedonia, Paul was compelled by the Spirit, testifying to the Jews that Jesus was the Christ. 18.6. When they opposed him and blasphemed, he shook out his clothing and said to them, "Your blood be on your own heads! I am clean. From now on, I will go to the Gentiles! 18.7. He departed there, and went into the house of a certain man named Justus, one who worshiped God, whose house was next door to the synagogue. 18.8. Crispus, the ruler of the synagogue, believed in the Lord with all his house. Many of the Corinthians, hearing, believed and were baptized. 18.11. He lived there a year and six months, teaching the word of God among them. 18.17. Then all the Greeks laid hold on Sosthenes, the ruler of the synagogue, and beat him before the judgment seat. Gallio didn't care about any of these things. 18.18. Paul, having stayed after this yet many days, took his leave of the brothers, and sailed from there for Syria, with Priscilla and Aquila with him. He shaved his head in Cenchreae, for he had a vow. 18.19. He came to Ephesus, and he left them there; but he himself entered into the synagogue, and reasoned with the Jews. 18.20. When they asked him to stay with them a longer time, he declined; 18.21. but taking his leave of them, and saying, "I must by all means keep this coming feast in Jerusalem, but I will return again to you if God wills," he set sail from Ephesus. 18.26. He began to speak boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside, and explained to him the way of God more accurately. 18.27. When he had determined to pass over into Achaia, the brothers encouraged him, and wrote to the disciples to receive him. When he had come, he helped them much, who had believed through grace; 19.32. Some therefore cried one thing, and some another, for the assembly was in confusion. Most of them didn't know why they had come together. 19.39. But if you seek anything about other matters, it will be settled in the regular assembly. 19.40. For indeed we are in danger of being accused concerning this day's riot, there being no cause. Concerning it, we wouldn't be able to give an account of this commotion. 20.7. On the first day of the week, when the disciples were gathered together to break bread, Paul talked with them, intending to depart on the next day, and continued his speech until midnight. 20.8. There were many lights in the upper chamber where we were gathered together. 20.9. A certain young man named Eutychus sat in the window, weighed down with deep sleep. As Paul spoke still longer, being weighed down by his sleep, he fell down from the third story, and was taken up dead. 20.10. Paul went down, and fell on him, and embracing him said, "Don't be troubled, for his life is in him. 20.11. When he had gone up, and had broken bread, and eaten, and had talked with them a long while, even until break of day, he departed. 20.17. From Miletus he sent to Ephesus, and called to himself the elders of the assembly. 20.20. how I didn't shrink from declaring to you anything that was profitable, teaching you publicly and from house to house 20.28. Take heed, therefore, to yourselves, and to all the flock, in which the Holy Spirit has made you overseers, to shepherd the assembly of the Lord and God which he purchased with his own blood. 20.38. sorrowing most of all because of the word which he had spoken, that they should see his face no more. They brought him on his way to the ship. 21.5. When it happened that we had accomplished the days, we departed and went on our journey. They all, with wives and children, brought us on our way until we were out of the city. Kneeling down on the beach, we prayed. 21.9. Now this man had four virgin daughters who prophesied. 21.10. As we stayed there some days, a certain prophet named Agabus came down from Judea. 21.11. Coming to us, and taking Paul's belt, he bound his own feet and hands, and said, "Thus says the Holy Spirit: 'So will the Jews at Jerusalem bind the man who owns this belt, and will deliver him into the hands of the Gentiles.' 21.17. When we had come to Jerusalem, the brothers received us gladly. 21.20. They, when they heard it, glorified God. They said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the law. 28.1. When we had escaped, then we knew that the island was called Malta. 28.2. The natives shown us no common kindness; for they kindled a fire, and received us all, because of the present rain, and because of the cold. 28.7. Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously entertained us three days.
29. New Testament, Apocalypse, 1.4, 1.20, 2.1, 2.7-2.8, 2.11, 2.17, 2.23, 3.1, 3.6, 3.14 (1st cent. CE - 1st cent. CE)

1.4. John, to the seven assemblies that are in Asia: Grace to you and peace, from God, who is and who was and who is to come; and from the seven Spirits who are before his throne; 1.20. the mystery of the seven stars which you saw in my right hand, and the seven golden lampstands. The seven stars are the angels of the seven assemblies. The seven lampstands are seven assemblies. 2.1. To the angel of the assembly in Ephesus write: "He who holds the seven stars in his right hand, he who walks in the midst of the seven golden lampstands says these things: 2.7. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes I will give to eat of the tree of life, which is in the Paradise of my God. 2.8. To the angel of the assembly in Smyrna write: "The first and the last, who was dead, and has come to life says these things: 2.11. He who has an ear, let him hear what the Spirit says to the assemblies. He who overcomes won't be harmed by the second death. 2.17. He who has an ear, let him hear what the Spirit says to the assemblies. To him who overcomes, to him I will give of the hidden manna, and I will give him a white stone, and on the stone a new name written, which no one knows but he who receives it. 2.23. I will kill her children with Death, and all the assemblies will know that I am he who searches the minds and hearts. I will give to each one of you according to your deeds. 3.1. And to the angel of the assembly in Sardis write: He who has the seven Spirits of God, and the seven stars says these things: "I know your works, that you have a reputation of being alive, but you are dead. 3.6. He who has an ear, let him hear what the Spirit says to the assemblies. 3.14. To the angel of the assembly in Laodicea write: "The Amen, the Faithful and True Witness, the Head of God's creation, says these things:
30. New Testament, James, 5.14 (1st cent. CE - 1st cent. CE)

5.14. Is any among you sick? Let him call for the elders of the assembly, and let them pray over him, anointing him with oil in the name of the Lord
31. New Testament, Philemon, 10, 17, 2, 22, 24, 3, 6, 1 (1st cent. CE - 1st cent. CE)

32. New Testament, Colossians, 1.18, 1.24, 1.27, 4.1, 4.7-4.18 (1st cent. CE - 1st cent. CE)

1.18. He is the head of the body, the assembly, who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. 1.24. Now I rejoice in my sufferings for your sake, and fill up on my part that which is lacking of the afflictions of Christ in my flesh for his body's sake, which is the assembly; 1.27. to whom God was pleased to make known what are the riches of the glory of this mystery among the Gentiles, which is Christ in you, the hope of glory; 4.1. Masters, give to your servants that which is just and equal, knowing that you also have a Master in heaven. 4.7. All my affairs will be made known to you by Tychicus, the beloved brother, faithful servant, and fellow bondservant in the Lord. 4.8. I am sending him to you for this very purpose, that he may know your circumstances and comfort your hearts 4.9. together with Onesimus, the faithful and beloved brother, who is one of you. They will make known to you everything that is going on here. 4.10. Aristarchus, my fellow prisoner greets you, and Mark, the cousin of Barnabas (concerning whom you received commandments, "if he comes to you, receive him") 4.11. and Jesus who is called Justus, who are of the circumcision. These are my only fellow workers for the Kingdom of God, men who have been a comfort to me. 4.12. Epaphras, who is one of you, a servant of Christ, salutes you, always striving for you in his prayers, that you may stand perfect and complete in all the will of God. 4.13. For I testify about him, that he has great zeal for you, and for those in Laodicea, and for those in Hierapolis. 4.14. Luke, the beloved physician, and Demas greet you. 4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. 4.17. Tell Archippus, "Take heed to the ministry which you have received in the Lord, that you fulfill it. 4.18. The salutation of me, Paul, with my own hand: remember my bonds. Grace be with you. Amen.
33. New Testament, Ephesians, 1.15, 1.22, 3.2, 3.10, 3.21, 5.23-5.25, 5.27, 5.29, 5.32 (1st cent. CE - 1st cent. CE)

1.15. For this cause I also, having heard of the faith in the Lord Jesus which is among you, and the love which you have toward all the saints 1.22. He put all things in subjection under his feet, and gave him to be head over all things for the assembly 3.2. if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.10. to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places 3.21. to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen. 5.23. For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body. 5.24. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. 5.25. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 5.27. that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish. 5.29. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 5.32. This mystery is great, but I speak concerning Christ and of the assembly.
34. New Testament, Galatians, 1.2, 1.13, 1.16, 1.22, 2.2, 2.8-2.10, 2.12, 2.14-2.15, 3.8, 3.14, 3.28, 4.8, 6.11 (1st cent. CE - 1st cent. CE)

1.2. and all the brothers who are with me, to the assemblies of Galatia: 1.13. For you have heard of my way ofliving in time past in the Jews' religion, how that beyond measure Ipersecuted the assembly of God, and ravaged it. 1.16. to reveal his Son in me,that I might preach him among the Gentiles, I didn't immediately conferwith flesh and blood 1.22. Iwas still unknown by face to the assemblies of Judea which were inChrist 2.2. I went up byrevelation, and I laid before them the gospel which I preach among theGentiles, but privately before those who were respected, for fear thatI might be running, or had run, in vain. 2.8. (for he who appointedPeter to the apostleship of the circumcision appointed me also to theGentiles); 2.9. and when they perceived the grace that was given tome, James and Cephas and John, they who were reputed to be pillars,gave to me and Barnabas the right hand of fellowship, that we should goto the Gentiles, and they to the circumcision. 2.10. They only askedus to remember the poor -- which very thing I was also zealous to do. 2.12. For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.14. But when I sawthat they didn't walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do? 2.15. We, being Jews by nature, and not Gentile sinners 3.8. The Scripture,foreseeing that God would justify the Gentiles by faith, preached thegospel beforehand to Abraham, saying, "In you all the nations will beblessed. 3.14. that the blessing of Abraham might come on the Gentilesthrough Christ Jesus; that we might receive the promise of the Spiritthrough faith. 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. 4.8. However at that time, not knowing God, youwere in bondage to those who by nature are not gods. 6.11. See with what large letters I write to you with my own hand.
35. New Testament, Hebrews, 2.12, 12.23, 13.17 (1st cent. CE - 1st cent. CE)

2.12. saying, "I will declare your name to my brothers. In the midst of the congregation I will sing your praise. 12.23. to the general assembly and assembly of the firstborn who are enrolled in heaven, to God the Judge of all, to the spirits of just men made perfect 13.17. Obey your leaders and submit to them, for they watch on behalf of your souls, as those who will give account, that they may do this with joy, and not with groaning, for that would be unprofitable for you.
36. New Testament, Philippians, 2.3, 2.29-2.30, 3.6, 4.2-4.3, 4.15, 4.21-4.22 (1st cent. CE - 1st cent. CE)

2.3. doing nothing through rivalry or through conceit, but in humility, each counting others better than himself; 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. 3.6. concerning zeal, persecuting the assembly; concerning the righteousness which is in the law, found blameless. 4.2. I exhort Euodia, and I exhort Syntyche, to think the same way in the Lord. 4.3. Yes, I beg you also, true yoke-fellow, help these women, for they labored with me in the gospel, with Clement also, and the rest of my fellow workers, whose names are in the book of life. 4.15. You yourselves also know, you Philippians, that in the beginning of the gospel, when I departed from Macedonia, no assembly had fellowship with me in the matter of giving and receiving but you only. 4.21. Greet every saint in Christ Jesus. The brothers who are with me greet you. 4.22. All the saints greet you, especially those who are of Caesar's household.
37. New Testament, Romans, 1, 1.5, 1.6, 1.7, 1.8, 1.9, 1.10, 1.11, 1.12, 1.13, 1.14, 1.15, 1.16, 1.17, 2, 2.14, 3, 3.1, 3.29, 4, 4.17, 4.18, 5, 6, 7, 8, 9, 9.22, 9.23, 9.24, 9.25, 9.26, 9.30, 9.31, 10, 10.19, 11, 11.11, 11.12, 11.13, 11.14, 11.25, 12, 12.8, 13, 14, 14.1-15.6, 15, 15.9, 15.10, 15.11, 15.12, 15.16, 15.18, 15.22, 15.24, 15.26, 15.27, 16, 16.1, 16.2, 16.3, 16.5, 16.6, 16.7, 16.8, 16.9, 16.10, 16.11, 16.12, 16.13, 16.14, 16.15, 16.16, 16.17, 16.18, 16.19, 16.20, 16.21, 16.22, 16.23 (1st cent. CE - 1st cent. CE)

38. New Testament, Titus, 3.13 (1st cent. CE - 1st cent. CE)

3.13. Send Zenas, the lawyer, and Apollos on their journey speedily, that nothing may be lacking for them.
39. New Testament, John, 3.22, 4.1 (1st cent. CE - 1st cent. CE)

3.22. After these things, Jesus came with his disciples into the land of Judea. He stayed there with them, and baptized. 4.1. Therefore when the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John
40. New Testament, Luke, 3.10-3.14, 17.22, 19.2-19.8 (1st cent. CE - 1st cent. CE)

3.10. The multitudes asked him, "What then must we do? 3.11. He answered them, "He who has two coats, let him give to him who has none. He who has food, let him do likewise. 3.12. Tax collectors also came to be baptized, and they said to him, "Teacher, what must we do? 3.13. He said to them, "Collect no more than that which is appointed to you. 3.14. Soldiers also asked him, saying, "What about us? What must we do?"He said to them, "Extort from no one by violence, neither accuse anyone wrongfully. Be content with your wages. 17.22. He said to the disciples, "The days will come, when you will desire to see one of the days of the Son of Man, and you will not see it. 19.2. There was a man named Zacchaeus. He was a chief tax collector, and he was rich. 19.3. He was trying to see who Jesus was, and couldn't because of the crowd, because he was short. 19.4. He ran on ahead, and climbed up into a sycamore tree to see him, for he was to pass that way. 19.5. When Jesus came to the place, he looked up and saw him, and said to him, "Zacchaeus, hurry and come down, for today I must stay at your house. 19.6. He hurried, came down, and received him joyfully. 19.7. When they saw it, they all murmured, saying, "He has gone in to lodge with a man who is a sinner. 19.8. Zacchaeus stood and said to the Lord, "Behold, Lord, half of my goods I give to the poor. If I have wrongfully exacted anything of anyone, I restore four times as much.
41. New Testament, Mark, 1.4, 6.11, 13.14 (1st cent. CE - 1st cent. CE)

1.4. John came baptizing in the wilderness and preaching the baptism of repentance for forgiveness of sins. 6.11. Whoever will not receive you nor hear you, as you depart from there, shake off the dust that is under your feet for a testimony against them. Assuredly, I tell you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city! 13.14. But when you see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not (let the reader understand), then let those who are in Judea flee to the mountains
42. New Testament, Matthew, 16.18, 18.17, 23.15, 24.15 (1st cent. CE - 1st cent. CE)

16.18. I also tell you that you are Peter, and on this rock I will build my assembly, and the gates of Hades will not prevail against it. 18.17. If he refuses to listen to them, tell it to the assembly. If he refuses to hear the assembly also, let him be to you as a Gentile or a tax collector. 23.15. Woe to you, scribes and Pharisees, hypocrites! For you travel around by sea and land to make one proselyte; and when he becomes one, you make him twice as much of a son of Gehenna as yourselves. 24.15. When, therefore, you see the abomination of desolation, which was spoken of through Daniel the prophet, standing in the holy place (let the reader understand)
43. Polycarp of Smyrna, Letter To The Philippians, 1.1 (1st cent. CE - 2nd cent. CE)

44. Tosefta, Berachot, 2.12-2.14 (1st cent. CE - 2nd cent. CE)

2.12. Zavim, Zavot, Niddot, and women who gave birth are permitted to read the Torah and to learn Mishna, Midrash, laws, and Aggadot. And men who had a seminal emission (Baalei Keraim) are forbidden in all of them. Rebbi Yossi says, “He can learn the laws that he is familiar with, as long as he does not arrange the Mishna.”" 2.13. “A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”" 2.14. One that was standing in the field naked or that was doing his work naked should cover himself with straw and with stubble or anything [else for that matter] and may read [the Shema]. Even though they (i.e. the Rabbis) said that it is not praiseworthy for a person to be sitting naked, because the Holy One Blessed Be He did not create man naked as it says, “I clothed him in a cloud and [made] mist his shroud.” (Job 38:9) “Clothed him in a cloud” that [refers to] the sack of the fetus, “and [made] mist his shroud” that [refers to] the placenta. [If] there was a wrap of cloth or of skin wrapped around his loins he may read [the Shema]. Either way he should not pray [Shmoneh Esreh] until he covers his heart."
45. Valerius Maximus, Memorable Deeds And Sayings, 3.8.6 (1st cent. CE - 1st cent. CE)

46. Hermas, Similitudes, 8.10.3, 9.27.2 (2nd cent. CE - 2nd cent. CE)

47. Hippolytus, Apostolic Tradition, 16 (2nd cent. CE - 3rd cent. CE)

48. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)

49. Marcus Aurelius Emperor of Rome, Meditations, 7.48 (2nd cent. CE - 2nd cent. CE)

50. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)

51. Babylonian Talmud, Yevamot, None (3rd cent. CE - 6th cent. CE)

76b. הא לא צריכא ליה,[ותיפוק ליה] דהא מצרית ראשונה היא וכי תימא הנך אזלי לעלמא והני אחריני נינהו,והא תניא א"ר יהודה מנימין גר מצרי היה לי חבר מתלמידי ר"ע אמר אני מצרי ראשון ונשאתי מצרית ראשונה אשיא לבני מצרית שניה כדי שיהא בן בני ראוי לבא בקהל,אמר רב פפא אנן משלמה ליקו ונתיב שלמה לא נסיב מידי דכתיב ביה (מלכים א יא, ב) מן הגוים אשר אמר ה' אל בני ישראל לא תבואו בהם והם לא יבואו בכם אכן יטו את לבבכם אחרי אלהיהם בהם דבק שלמה לאהבה אלא קשיא ויתחתן,מתוך אהבה יתירה שאהבה מעלה עליו הכתוב כאילו נתחתן בה,א"ל רבינא לרב אשי והא אנן תנן פצוע דכא וכרות שפכה מותרים בגיורת ומשוחררת הא בנתינה אסירי,א"ל וליטעמיך אימא סיפא ואינן אסורין אלא מלבא בקהל הא בנתינה שרו אלא מהא ליכא למשמע מינה:, big strongמתני׳ /strong /big עמוני ומואבי אסורים ואיסורן איסור עולם אבל נקבותיהם מותרות מיד,מצרי ואדומי אינם אסורים אלא עד שלשה דורות אחד זכרים ואחד נקבות ר"ש מתיר את הנקבות מיד א"ר שמעון ק"ו הדברים ומה אם במקום שאסר את הזכרים איסור עולם התיר את הנקבות מיד מקום שלא אסר את הזכרים אלא עד שלשה דורות אינו דין שנתיר את הנקבות מיד,אמרו לו אם הלכה נקבל ואם לדין יש תשובה אמר להם לא כי הלכה אני אומר:, big strongגמ' /strong /big מנא ה"מ א"ר יוחנן דאמר קרא (שמואל א יז, נה) וכראות שאול את דוד יוצא לקראת הפלשתי אמר אל אבנר שר הצבא בן מי זה הנער אבנר ויאמר אבנר חי נפשך המלך אם ידעתי ולא ידע ליה והכתיב (שמואל א טז, כא) ויאהבהו מאד ויהי לו נושא כלים אלא אאבוה קא משאיל,ואביו לא ידע ליה והכתיב (שמואל א יז, יב) והאיש בימי שאול זקן בא באנשים ואמר רב ואיתימא רבי אבא זה ישי אבי דוד שנכנס באוכלוסא ויצא באוכלוסא,ה"ק שאול אי מפרץ אתי אי מזרח אתי אי מפרץ אתי מלכא הוי שהמלך פורץ לעשות דרך ואין ממחין בידו אי מזרח אתי חשיבא בעלמא הוי,מ"ט אמר ליה שאל עליה דכתיב (שמואל א יז, לח) וילבש שאול את דוד מדיו כמדתו וכתיב ביה בשאול (שמואל א ט, ב) משכמו ומעלה גבוה מכל העם א"ל דואג האדומי עד שאתה משאיל עליו אם הגון הוא למלכות אם לאו שאל עליו אם ראוי לבא בקהל אם לאו מ"ט דקאתי מרות המואביה,א"ל אבנר תנינא עמוני ולא עמונית מואבי ולא מואבית אלא מעתה ממזר ולא ממזרת ממזר כתיב מום זר,מצרי ולא מצרית שאני הכא דמפרש טעמא דקרא (דברים כג, ה) על אשר לא קדמו אתכם בלחם ובמים דרכו של איש לקדם ולא דרכה של אשה לקדם היה להם לקדם אנשים לקראת אנשים ונשים לקראת נשים אישתיק,מיד ויאמר המלך שאל אתה בן מי זה העלם התם קרי ליה נער הכא קרי ליה עלם הכי קא אמר ליה הלכה נתעלמה ממך צא ושאל בבית המדרש שאל אמרו ליה עמוני ולא עמונית מואבי ולא מואבית 76b. But bthis one,Pharaoh’s daughter, bdid not require suchthings, as she herself was the daughter of royalty, and therefore there would have been no reason to doubt the sincerity of her conversion.,The Gemara asks: bBut let him derivethat Pharaoh’s daughter was forbidden to Solomon for a different reason, bas shewas ba first- /bgeneration bEgyptianconvert. Even if she converted, she would still have been an Egyptian convert of the first generation, and as such neither she nor her children would have been permitted to marry a Jew by birth (Deuteronomy 23:8–9). bAnd if you would saythat bthosewhom the Torah rendered forbidden have already bleftEgypt and are now living elsewhere bin the world, and thosecurrently living in Egypt bare others,there is a difficulty.,As, bisn’t it taughtin a ibaraitathat bRabbi Yehuda said: Minyamin, an Egyptian convert, was a friend of mine from among the students of Rabbi Akiva,and bhe said:After I converted bIwas ba first- /bgeneration bEgyptianconvert, bandso bI marriedanother bfirst- /bgeneration bEgyptianconvert. bI will marry off my son,who is a second-generation Egyptian convert, btoanother bsecond- /bgeneration bEgyptianconvert, bso that my grandson will be fit to enter into the congregation.This indicates that first- and second-generation converts of Egyptian extraction were prohibited from entering into the congregation even during the period of the Mishna., bRav Pappa said: Shall we stand up and raise an objection from Solomon? Solomon did not marry anyone, as it is written in his regard: “of the nations concerning which the Lord said to the children of Israel, You shall not go among them, neither shall they come among you; for surely they will turn away your heart after their gods; Solomon cleaved to these in love”(I Kings 11:2). Solomon cleaved to these women in love, but was not legally married to them. As Solomon had other forbidden wives, the case of Pharaoh’s daughter presents no special difficulty. In fact, none of these marriages were valid at all. bButthe phrase b“andSolomon bmarried”(I Kings 3:1) that appears in connection with Pharaoh’s daughter is bdifficult,as it indicates that this marriage was in fact valid.,The Gemara answers: bDue to the extraordinary love that he had for her, the verse relates to him as if he had married herthrough a legally valid marriage, even though this was not the case., bRavina said to Rav Ashi: But didn’t we learnin the mishna that ba man with crushed testicles and one whose penis has been severed are permitted tomarry a female bconvert and an emancipatedmaidservant? That indicates that it is only these women whom they are permitted to marry, bbut they are prohibited frommarrying ba Gibeonite woman.This appears to contradict the ibaraitathat permits a man with crushed testicles to marry a Gibeonite.,Rav Ashi bsaid toRavina: bAnd according to yourline of breasoning, say the latter clauseof the mishna as follows: bAnd they are prohibited only from entering into the congregation,and infer just the opposite, that it is only a woman who was born Jewish whom they are prohibited from marrying, bbut they are permitted tomarry ba Gibeonite woman,as she is not part of the congregation of the Lord. bRather, noinference is bto be learned from thismishna, as the possible inferences are contradictory, and one must therefore rely on the ihalakhathat was expressly taught.,mishna bAmmonite and Moabiteconverts bare prohibitedfrom entering into the congregation and marrying a woman who was born Jewish, band their prohibition is eternal,for all generations. bHowever, their femalecounterparts, even the convert herself, bare permitted immediately. /b, bEgyptian and Edomiteconverts bare prohibitedfrom entering into the congregation bonly for three generations, both males and females. Rabbi Shimon renders permittedEgyptian and Edomite bfemales immediately. Rabbi Shimon said: The mattermay be derived by way of ban ia fortiori /iinference: bIf in a place wherethe Torah rendered bprohibited the males with an eternal prohibition,i.e., Ammonites and Moabites, it brendered permitted the females immediately,then in ba place where it rendered prohibited the males for only three generations,i.e., Egyptians and Edomites, bis it not right that we should render permitted the females immediately? /b,Rabbi Shimon’s colleagues bsaid to him: Ifyou are reporting a ihalakha /ithat you received from your teachers, bwe will acceptit from you. bBut ifyou merely wish to prove your case with an ia fortiori binferencebased on your own reasoning, bthere is a refutationof your argument. Rabbi Shimon bsaid to them:That is bnot so.I disagree with your claim that the ia fortioriinference can be refuted, but in any case bI am stating a ihalakha /ihanded down to me by my teachers.,gemara The Gemara asks: bFrom where are these mattersderived that female Ammonites and Moabites are permitted immediately? bRabbi Yoḥa said: As the verse states: “And when Saul saw David go forth against the Philistine, he said to Abner, the captain of the host: Abner, whose son is this youth? And Abner said: As your soul lives, O king, I cannot tell”(I Samuel 17:55). This verse is puzzling: bDidSaul really bnot recognize him? But isn’t itpreviously bwritten:“And David came to Saul, and stood before him; band he loved him greatly; and he became his armor-bearer”(I Samuel 16:21)? bRather,it must be that bhe was asking aboutDavid’s bfather. /b,The Gemara is still puzzled by this verse: bAnd didSaul bnot recognizeDavid’s bfather? But isn’t it writtenwith regard to Jesse, David’s father: b“And the man in the days of Saul was old, and came among men”(I Samuel 17:12), band Rav, and some say Rabbi Abba, said: Thisis referring to bJesse, father of David, whoalways bentered with multitudes [ iukhlusa /i] and left with multitudes.As he was clearly a man of importance, everyone must have known who he was.,Rather, bthis iswhat bSaul was saying,in his attempt to clarify David’s lineage: bDoeshe bcome fromthe descendants of bPerez, or doeshe bcome fromthe descendants of bZerah?What is the significance of this question? bIfhe bcomes from Perez he will be king, as a king may breach [ iporetz /i] a wayfor himself band no one can stop him.And bif he comes from Zerah he will be merely a man of importance,but not a king.,The Gemara continues with its explanation: bFor what reason didSaul bsay toAbner that he should binquire aboutDavid? bAs it is written: “And Saul clad David with his apparel [ imaddav /i]”(I Samuel 17:38), which indicates that the clothes were bofDavid’s bsize [ ikemiddato /i]. And it is written with regard to Saul: “From his shoulders and upward he was higher than any of the people”(I Samuel 9:2). Upon seeing that his clothes fit David, Saul began to fear that it might be David who was destined for the throne, and he therefore inquired into his background. At that point, bDoeg the Edomite said toSaul: bBefore you inquire as to whether or not he is fit for kingship, inquire as to whether or not he iseven bfit to enter into the congregation. What is the reasonfor such doubts? It is bthathe bdescends from Ruth the Moabite,and Moabites are permanently barred from entering the congregation., bAbner said to him: Wealready blearnedthat there is no room for such concern. As the verse states: “An Ammonite or a Moabite shall not enter into the congregation of the Lord” (Deuteronomy 23:4), teaching that ban Ammoniteman is barred from entering into the congregation, bbut not an Ammonite woman;and similarly, ba Moabiteman is barred from entering into the congregation, bbut not a Moabite woman.Doeg said to him: bHowever, if that is so,say that the verse that renders it prohibited for a imamzerto enter the congregation renders prohibited only a male imamzer /i, but not a female imamzer /i.Abner replied: bIt is written: “A imamzer /i,”which should be understood not as a noun but as an adjective, denoting ba strange blemish [ imum zar /i],one who is defective due to a forbidden relationship, and this applies to males and females alike.,Doeg retorted: If so, say that it is prohibited for only ban Egyptianman to enter into the congregation, bbut not an Egyptian woman.Abner answered: bHere it is different, as the reason forthe prohibition recorded in this bversewith regard to Ammonites bis explicit: “Because they did not meet you with bread and with wateron the way, when you came forth out of Egypt” (Deuteronomy 23:5). Since bit is the way of a manto go forth bto meetguests bbut it is not the way of a womanto go forth, females were not included in this prohibition. Doeg countered: Still, bthe men should have goneforth bto meet the men, and the women to meet the women.Abner bwas silent,as he did not know how to respond to this objection., bImmediately: “And the king said, inquire you whose son is this lad”(I Samuel 17:56). The Gemara comments: bThere,in the previous verse, Saul bcalls him youth [ ina’ar /i],and bhere he calls him lad [ ielem /i].This change in the wording hints at the following discussion. Saul bsaid toDoeg bas follows:The ihalakhais hidden [ initalma /i] from you,and you are ignorant of the law. bGo and inquireabout the matter bin the study hall. Hewent to the study hall and basked. They said to him:The ihalakhais: bAn Ammoniteman is forbidden, bbut not an Ammonite woman; a Moabiteman is forbidden, bbut not a Moabite woman. /b
52. Epigraphy, Cij, 374, 145

53. Papyri, P.Oxy., 32



Subjects of this text:

subject book bibliographic info
abraham Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186
abuse, hospitality Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 76
achaia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 481
acts Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
alexander polyhistor, rape of dinah Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
alexander polyhistor, theodotus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
alexandria Nasrallah, Archaeology and the Letters of Paul (2019) 195
anatolia/asia minor Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
andronicus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
antioch, syria Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
apocalyptic(ism) (see also dualism) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
apocalyptic, visions Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
apocalypticism, chiliasm Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
apologetic, portrait of paul Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72, 381
apostle Alikin, The Earliest History of the Christian Gathering (2009) 69; Brooten, Women Leaders in the Ancient Synagogue (1982) 149; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450, 481
apostolic tradition Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
aquila Brooten, Women Leaders in the Ancient Synagogue (1982) 39; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14, 20, 69, 75; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
arabia Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
aramaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
asia minor Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
assembling Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
authors relationship with audience deSilva, Ephesians (2022) 13
aventine Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
balbinae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
banishment Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14, 69
baptism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
burial places (memorials) Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
caeciliae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
callisti Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
care of the poor Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
chloe Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
christ assembly (see also synagogue) Keith, The Gospel as Manuscript: An Early History of the Jesus Tradition as Material Artifact (2020) 214
christian quarters of rome Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
christian women Brooten, Women Leaders in the Ancient Synagogue (1982) 149
christianity, rome, city of Nasrallah, Archaeology and the Letters of Paul (2019) 195
christians/christianity Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
chrysippus Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
churches/tradition of paul pauline Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 177, 180
citizenship, political rights Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
class, socio-economic Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
claudius, edict of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
claudius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14; Nasrallah, Archaeology and the Letters of Paul (2019) 195
clementis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
conflict Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
contribution, corinthian, for jerusalem Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
conversion/proselytes, christian Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
corinth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450, 481
deacons, women as Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
deborah Brooten, Women Leaders in the Ancient Synagogue (1982) 149
demeter Brooten, Women Leaders in the Ancient Synagogue (1982) 149
diakonia women and Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
diaspora Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 177, 180
dionysus Brooten, Women Leaders in the Ancient Synagogue (1982) 149
dualism, dualist(ic) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
educated, erudite Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
ekklêsia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
ephesus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 156
epistle, pastorals Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
epistolary Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 76
essenes (see also qumran) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
ethnicity Nasrallah, Archaeology and the Letters of Paul (2019) 195
ethnos/ethne, as gentiles Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186
ethnos/ethne, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ethnos/ethne, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
ethnos/ethne, in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186
example, of churches Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
festugie`re, a. j. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
freedpersons (and their descendants), manumission Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69
galatians, letter to the Nasrallah, Archaeology and the Letters of Paul (2019) 195
gallio Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
gender Keener, First-Second Corinthians (2005) 118, 121
genos/gene/gens/genus, christians as Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
genos/gene/gens/genus, in Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
gentile christians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69, 75
gentile christians / gentile churches Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 481
gentiles, and paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186
gentiles, jews and Nasrallah, Archaeology and the Letters of Paul (2019) 195
gentiles, judaism, interest in Nasrallah, Archaeology and the Letters of Paul (2019) 195
god-fearer, god-fearing Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
graeco-roman (law/custom) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
greeks/hellenes, and jews Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186, 202
hadot, p. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
hebrew language Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 449
hebrews/israelites, as chosen people Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
hellenism, hellenistic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
heresy Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
hillel, school of Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
hillel the elder Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
hospitality, abuse of Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 76
hospitality Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72, 76
house, possession of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
house church Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
house community Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
household Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
human condition Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
i peter Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
israel Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186
jerusalem church Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449, 481
jesus christ Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
jewish-christian group, commmunity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 481
jewish christians Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69, 75
jews, jewish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14, 16, 69, 75
jews, judaism, gentiles and Nasrallah, Archaeology and the Letters of Paul (2019) 195
jews, judaism, in alexandria Nasrallah, Archaeology and the Letters of Paul (2019) 195
jews, judaism, roman empire, and Nasrallah, Archaeology and the Letters of Paul (2019) 195
jews/judeans/ioudaioi, and non-jews in paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186, 202
jezebel Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
john (the baptist) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
josephus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
judaea (roman province; see also yehud) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449, 450, 481
judaism, gentile interest in Nasrallah, Archaeology and the Letters of Paul (2019) 195
julia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
junia Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
kooten, g. van Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
lampe, peter Nasrallah, Archaeology and the Letters of Paul (2019) 195
laos Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
letter, of recommendation Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 76
letter, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
letter closings Keener, First-Second Corinthians (2005) 141
levitical/ritual purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
local tradition Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
luke-acts, gendered agenda of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
luke-acts, martha in Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
luke Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
lydia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
macedonia Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 481
malherbe, a. j. Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
marcus aurelius Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
marketplace Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
martha contrasted with mary, diakonia of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
martha lazarus), lukan portrait of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
martyrs Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
mikva, mikvaot (ritual bathhouse) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
missionary, pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72, 381
missionary, traveling christian Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 76
moral purity Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
nero Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 16; Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
nicomedis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
officials Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
orosius Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
pagan, paganism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
parallels/parallelism Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
pastoral epistles Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
patronage, among christians Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
paul, and gentiles Pierce et al., Gospel Reading and Reception in Early Christian Literature (2022) 35
paul, as pastor Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381, 393
paul, missionary activity Esler, The Early Christian World (2000) 188
paul, situation of deSilva, Ephesians (2022) 13
paul Gruen, Ethnicity in the Ancient World - Did it matter (2020) 186, 202; Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 16, 20, 75
paul (saul) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 449, 450, 481
paul and women Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
pauline Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
philip, daughters of Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
philo of alexandria Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235; Nasrallah, Archaeology and the Letters of Paul (2019) 195
phoebe Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 156; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
pius, elder Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
pleasure Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381, 393
possessions, wealth Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
praxedis Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
prisca/priscilla Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14, 20, 69, 75; Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
priscae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
prophet Alikin, The Earliest History of the Christian Gathering (2009) 69
prophetic, paul as Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
prophetic, rivalry Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
prophets, christian Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
prophets, women as Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
prophets Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
proselyte, proselytism Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
proselytes Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69
pudens Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
pudentiana Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
pudentisatianae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
purification ~ Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
purity (see also food laws) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
purity system Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
quarters, of city Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
qumran community Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132, 449
rabbinic tradition/literature, halakha Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
rabbis Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
racism Nasrallah, Archaeology and the Letters of Paul (2019) 195
recommendation, letters of Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 156
revolts, unrest Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 14
rhetoric, rhetorical Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 481
ritual Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
roman empire, jews and Nasrallah, Archaeology and the Letters of Paul (2019) 195
romans, letter to, early christianity and Nasrallah, Archaeology and the Letters of Paul (2019) 195
romans, letter to Nasrallah, Archaeology and the Letters of Paul (2019) 195
rome/romans, and christians Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
royalty, robert Mathews, Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John (2013) 147
rufus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
sabinae Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
sabinella Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
sebomenoi Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69, 75
senator, senatorial Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
seneca Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
shammai, school Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
shammai (see also subject index) Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
simeon, ioudaizein Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
simeon, jewish fidelity Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
simeon, paul comparison Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
simeon, rape of dinah (gen Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
slaves/slavery, in pauls binary Gruen, Ethnicity in the Ancient World - Did it matter (2020) 202
socially elevated Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
sorabji, r., in paul Engberg-Pedersen, Cosmology and Self in the Apostle Paul: The Material Spirit (2010) 235
spain, spanish Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 16
stephen Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 69
synagogue Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 381
tabitha/dorcas Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
tannaim (early rabbis), tannaic Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 132
teachers, women as Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
thanksgiving Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 393
theodotus, alexander polyhistor Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
theodotus, circumcision Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
theodotus, endogamy Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
theodotus Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
thessalonica Malherbe et al., Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J (2014) 72
thessalonika Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 450
thought, diaspora consciousness Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
thought, homeland Potter Suh and Holladay, Hellenistic Jewish Literature and the New Testament: Collected Essays (2021) 180
titulus Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
topography Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
tryphaena Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 75
women, ministry of' Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
women and charity Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
women as prophets Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
women as teachers Ernst, Martha from the Margins: The Authority of Martha in Early Christian Tradition (2009) 202
worship Lampe, Christians at Rome in the First Two Centuries: From Paul to Valentinus (2003) 20
yehuda the ammonite Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
yoshua, r. Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 449
zealot, zealots Tomson, Studies on Jews and Christians in the First and Second Centuries (2019) 481