The Ancient Mediterranean Religions Index Database

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Full texts for Hebrew Bible and rabbinic texts is kindly supplied by Sefaria; for Greek and Latin texts, by Perseus Scaife, for the Quran, by Tanzil.net

For a list of book indices included, see here.

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All subjects (including unvalidated):

subject	book bibliographic info
gender	Alexander (2013), Gender and Timebound Commandments in Judaism. 60, 199 Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 43 Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 71, 72, 140, 142, 143, 144, 145, 160, 172, 173, 174, 199, 228 Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 108, 252, 287, 304 Benefiel and Keegan (2016), Inscriptions in the Private Sphere in the Greco-Roman World, 104, 105, 249 Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 23, 24, 37, 156, 157, 173, 189 Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 74, 75, 99, 102, 106, 108, 120, 121, 122, 123, 124, 125, 126, 127, 155, 164, 181, 183, 187, 189, 238 Borg (2008), Paideia: the World of the Second Sophistic: The World of the Second Sophistic, 241, 243, 244, 245, 246 Cain (2023), Mirrors of the Divine: Late Ancient Christianity and the Vision of God, 90, 91 Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 54, 55, 181, 281, 329 Clarke, King, Baltussen (2023), Pain Narratives in Greco-Roman Writings: Studies in the Representation of Physical and Mental Suffering. 90 Cueva et al. (2018b), Re-Wiring the Ancient Novel. Volume 2: Roman Novels and Other Important Texts, 327 Ebrey and Kraut (2022), The Cambridge Companion to Plato, 2nd ed, 20 Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 21, 95, 96, 101, 110, 114, 251 Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 12, 13, 22, 24, 25, 26, 28, 32, 36, 40, 44, 45, 54, 64, 130, 141, 142, 143, 144, 145, 147, 148, 151, 152, 153, 154, 155, 156, 158, 159, 160, 161, 162, 163, 164, 165, 166, 168, 169, 170, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 183, 184, 185, 186, 187, 188, 189, 190, 191, 192, 193, 194, 195, 196, 197, 198, 199, 200, 201, 222, 242, 247, 248, 249 Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 207, 210, 211, 212, 213, 214, 215, 216, 217, 218, 219, 220, 221, 223, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 236, 237, 238 Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 46, 49, 50, 99 Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14, 42, 45, 71, 72, 149, 205, 208, 209, 212, 213, 214, 215, 216, 217, 218, 219, 220, 226, 227, 228, 248, 249, 250, 257, 258, 259 Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 32, 53, 56, 58, 59, 62, 69, 71, 95, 202, 206, 208, 209, 216 Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 48, 52 Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 105, 108, 109, 110, 279, 294 Herman, Rubenstein (2018), The Aggada of the Bavli and Its Cultural World. 28, 39, 167 Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 9 Huttner (2013), Early Christianity in the Lycus Valley, 95, 96, 97, 143, 144, 199, 311, 312, 370 Jouanna (2012), Greek Medicine from Hippocrates to Galen, 181 Keener(2005), First-Second Corinthians, 118, 119, 121, 123 Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 41, 43, 198 Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 94, 117, 160, 161, 215, 216, 259, 260, 261, 269, 335, 336 Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 31, 126, 127, 129, 130, 188, 192, 198 Lieber (2014), A Vocabulary of Desire: The Song of Songs in the Early Synagogue, 399 Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 181, 182, 183, 184, 185, 186, 187, 188, 189, 191, 193, 194, 195, 196, 197, 198, 199, 200, 201, 202, 203, 204, 205, 206, 207, 208, 209 Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 177 Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 11, 12, 203 Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 196, 211, 212, 240, 296, 311, 312, 352, 360, 361, 373, 386, 390, 391, 392, 426, 428, 429, 431, 433, 435, 449, 464, 465, 472, 473 Osborne (1996), Eros Unveiled: Plato and the God of Love. 18, 19 Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 12, 14, 159, 171, 181 Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 9, 252 Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 33, 37, 43, 44, 66, 89, 96, 135, 137, 141, 149, 154, 187, 200, 203, 215, 228, 241 Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 57, 127, 129, 251, 267, 272 Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 121 Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 1, 2, 8 Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 28, 71, 225, 226, 247 Rubenstein (2018), The Land of Truth: Talmud Tales, Timeless Teachings, 60, 65 Ruffini (2018), Life in an Egyptian Village in Late Antiquity: Aphrodito Before and After the Islamic Conquest, 160 Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 29, 71, 76, 80, 82, 84, 85, 94, 96, 138, 139, 141, 155, 195, 200, 208, 209 Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29, 31, 139, 140, 141, 142, 143, 144, 145, 146, 147, 148, 149, 150, 151, 152, 153, 154, 155, 379 Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 283 Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 10, 119, 144, 145, 146, 157, 158, 159, 160, 163, 164, 165, 166, 167, 170, 172 Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 61, 198, 297, 359, 375 Vlassopoulos (2021), Historicising Ancient Slavery, 61, 62, 67, 70, 73, 101, 121, 151, 163, 164 Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 39, 64, 81, 88, 89, 381, 428 Welch (2015), Tarpeia: Workings of a Roman Myth. 37, 54, 100, 119, 124, 151, 154, 155, 160, 170, 179, 180, 192, 198, 199, 219, 229, 233, 240 Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 65, 102, 110, 111, 117, 139, 148, 149, 150, 153, 154, 155, 156, 164, 166, 169, 180, 190 van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 18, 157, 158, 194 van der EIjk (2005), Medicine and Philosophy in Classical Antiquity: Doctors and Philosophers on Nature, Soul, Health and Disease, 213, 287, 303
gender, ambiguity	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 112, 113, 114, 135
gender, and androgynus persons	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 102, 161, 168, 169, 170, 236, 252
gender, and colonisation	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 111, 112, 113, 117
gender, and ethnicity	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 125, 171
gender, and greed	Welch (2015), Tarpeia: Workings of a Roman Myth. 57, 58, 59, 143
gender, and hair	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 175
gender, and lactation	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 253
gender, and lament, homer	Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 13, 14, 228, 229, 243
gender, and law	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271
gender, and memory	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 33, 34, 35, 61, 63, 64 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 75
gender, and oaths	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148, 149, 150, 151 Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 14, 24, 327, 375
gender, and performance culture	Wolfsdorf (2020), Early Greek Ethics, 546
gender, and philos metaphors	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 283, 285
gender, and power	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 68
gender, and reproduction in aristotle	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 44, 45, 63, 91, 98, 122, 155, 210, 211, 213, 216
gender, and sexuality	Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 119
gender, and sexuality, and morality	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 101, 108, 109, 111, 112, 113, 114, 115, 116
gender, and sexuality, in passio perpetuae et felicitatis	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 64, 65
gender, and sexuality, tertullian, moral vision	Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 101, 108, 109, 111, 112, 113, 114, 115, 116
gender, and status distinctions, lex julia de adulteriis coercendis	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 114, 169, 170
gender, and the warrior maiden	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 161, 163
gender, and voice	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 168, 251
gender, and writing	Castagnoli and Ceccarelli (2019), Greek Memories: Theories and Practices, 83
gender, and, anger	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 71, 72, 73, 107
gender, and, artifacts	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 106, 107, 108, 110, 115
gender, and, domination	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 69, 73
gender, and, humans	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 11, 163
gender, and, language	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 161, 162, 163, 205, 251
gender, and, meals, dining facilities, facilities	Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 331
gender, and, truth	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 114, 115, 116, 117, 118, 119, 120, 134, 135, 172, 173, 174, 175, 176, 177, 178, 179, 180, 181, 182, 186, 187, 188, 190
gender, and, voice	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 168, 251
gender, and, zeus, oaths invoking	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 320, 321, 322, 323
gender, androcentric	Welch (2015), Tarpeia: Workings of a Roman Myth. 27, 28, 157, 198, 199
gender, androgyne	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 111, 136, 137, 139, 239
gender, anger and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 107
gender, animal	Mackay (2022), Animal Encounters in Valerius Flaccus’ Argonautica, 47, 49, 52, 53
gender, antipathy to jews and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 176
gender, as mirror	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75
gender, as performance	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 205, 206, 207, 262
gender, as, young womens rituals, in statius achilleid, performance	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 205, 206, 207, 262
gender, babylonian context	Hayes (2022), The Literature of the Sages: A Re-Visioning, 416
gender, beauty and	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158, 159, 160, 161, 162, 163, 164, 165, 166, 167
gender, bias	Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 60 Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 181, 182, 196
gender, bias, in legal aspects of soldiers’ marriage ban	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 379
gender, binariness, apocalypticism, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173
gender, binary, and species	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 144, 203
gender, body, and	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 32, 33, 109, 140
gender, boundaries	Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 88
gender, change of	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 112
gender, character and physiology	Wolfsdorf (2020), Early Greek Ethics, 527, 528
gender, civil trials, and testimony of women	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 281, 282
gender, clothing as sign of	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 239
gender, colors appropriate for	Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 51, 56, 57, 58, 59, 60, 61, 62, 77, 80, 81, 92, 93
gender, concepts as site for, self-definition	Hayes (2022), The Literature of the Sages: A Re-Visioning, 416
gender, conflict	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17, 18
gender, confrontation	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 16
gender, construction of	Alexander (2013), Gender and Timebound Commandments in Judaism. 1
gender, constructions, acts of thomas, as critiquing or negating	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 41
gender, conventions, ascetic celibacy of christian women, transgression of ancient	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 136, 137, 138, 139, 140, 141, 142, 143
gender, courage and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 72, 73, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97
gender, courage, association with	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 68, 69, 72, 73, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97
gender, crossing	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 74
gender, current scholarship	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271, 273
gender, definitions of	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 75
gender, demons, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256, 258, 259, 260, 261, 262
gender, difference, timebound positive commandments, as comprehensive statement of	Alexander (2013), Gender and Timebound Commandments in Judaism. 47, 48, 56
gender, difference, timebound positive commandments, as limited statement of	Alexander (2013), Gender and Timebound Commandments in Judaism. 48, 49, 50, 51, 52, 53, 54, 55, 62, 215, 216, 217, 218, 219, 220, 221
gender, differences	Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 23, 110, 113, 115, 118, 125, 143, 150, 168
gender, differences in choice of dedications, athens asklepieion	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 280
gender, differentiation	Meinel (2015), Pollution and Crisis in Greek Tragedy, 90, 100, 101
gender, differentiation, creon, on	Meinel (2015), Pollution and Crisis in Greek Tragedy, 90, 100, 101
gender, disparity among oropos amphiareion, temple inventories and cure-seekers, ?	Renberg (2017), Where Dreams May Come: Incubation Sanctuaries in the Greco-Roman World, 280
gender, disparity, augustan legislation	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 113, 114
gender, disruption of as feature of dystopian apocalypticism	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173
gender, dissonance	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 224, 233
gender, division	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 18
gender, division of therapeutae, gender, study of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 61, 70, 71
gender, double standard	Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 44, 113, 114, 277
gender, dualism, cosmic, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 260, 261, 262
gender, dualities in rabbinic literature	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 168, 252
gender, economy	Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 229
gender, effeminacy	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 112, 133, 136, 137, 138, 140, 225, 228, 236, 237, 238, 239
gender, emotion and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 55, 68, 69, 71, 72, 73, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83, 84, 85, 86, 87, 88, 91, 92, 93, 94, 95, 96, 97, 101, 102
gender, engberg-pedersens poststructuralist analysis of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 77, 78, 79, 82
gender, equality	Wolfsdorf (2020), Early Greek Ethics, 510
gender, essentialism	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 12, 146, 155, 161, 162, 171, 186, 205
gender, female	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271
gender, feminine arrogance	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 81
gender, femininity	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 66, 67, 68, 69, 102, 225, 226, 227, 228, 230, 241, 242, 244, 245, 246, 247, 248
gender, fixity of questioning	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 21, 27
gender, framing in womens rituals and agency in roman literature, transgression of normative	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 222
gender, fury, cf. anger gall, cf. bile	Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 43, 84, 86, 98, 261, 268, 270, 271, 272, 273, 289, 294, 329, 350, 365
gender, gendered,	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 6, 51, 68, 71, 205
gender, grammatical	Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 83, 84, 96
gender, gregory the great’s engagement with women of influence	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 696, 697, 698, 699, 700, 701, 702
gender, hebrew grammar and	Alexander (2013), Gender and Timebound Commandments in Judaism. 184
gender, hierarchy	Damm (2018), Religions and Education in Antiquity, 152, 153, 154, 155, 156, 159, 162, 163, 164, 165, 166
gender, hierarchy, religion, and social consequences of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 266, 267, 268, 269, 270, 271, 272, 273, 274
gender, holy spirit, syriac shift from feminine to masculine term for	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 268
gender, human	Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 52, 53, 54, 57, 58, 59, 60, 61, 75, 76, 77, 80, 81, 83, 84, 110, 164, 173, 178, 188, 189
gender, identities	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 17
gender, identity, and	Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 180, 181, 182
gender, ideologies, hellenism/hellenistic culture	Hayes (2022), The Literature of the Sages: A Re-Visioning, 328, 329
gender, in allegory	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 100, 101
gender, in ancient judaism, considerations of dead sea scrolls	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 50, 51, 52, 53, 54, 56
gender, in bona dea and hercules, articulation of	Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 183, 184, 185, 186, 187
gender, in chorus, khoros	Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 67, 102
gender, in christian sources	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 198, 199, 201, 202, 205, 206
gender, in examinations of the ancient world, kraemer, ross, and use of	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 54
gender, in graeco-roman sources	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 181, 182, 183, 184, 185, 186, 187, 188, 189
gender, in halakhah	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 167, 168, 169
gender, in jewish views	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 191, 193, 194, 195, 196
gender, in lament	Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 200, 313, 314, 327, 332, 333, 340, 341
gender, in language	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 161, 162, 163, 205, 251
gender, in lists of male-female difference	Alexander (2013), Gender and Timebound Commandments in Judaism. 43, 44
gender, in luke-acts, patterns of	Seim and Okland (2009), Metamorphoses: Resurrection, Body and Transformative Practices in Early Christianity, 25, 101
gender, in storytelling, postexilic, exile and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 244, 245, 246, 247, 248, 249, 250
gender, in tales of esther, piety, and judith, and susanna	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 250
gender, in tales of esther, prayer, and judith, and susanna	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 250
gender, issues, non-judean women, adopting judean practices	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 196, 197, 198
gender, issues, religion, and	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259
gender, issues, spirit, modes of presence, withdrawal from israel, spirit, orthographic, translation, and	Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 368
gender, language of oaths, and	Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 321, 323
gender, male	Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271, 273
gender, marital sex	Hayes (2022), The Literature of the Sages: A Re-Visioning, 553, 591
gender, martyrdom, reversal, and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 155, 156
gender, masculinity	Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 66, 67, 68, 69, 224, 225, 226, 227, 228, 230, 237, 239 Welch (2015), Tarpeia: Workings of a Roman Myth. 17, 73, 74, 179
gender, maternal emotions	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 37
gender, medicine, ancient	Hubbard (2014), A Companion to Greek and Roman Sexualities, 269, 271, 272, 273
gender, medieval	Alexander (2013), Gender and Timebound Commandments in Judaism. 12, 13
gender, menstrual purity	Hayes (2022), The Literature of the Sages: A Re-Visioning, 416, 603
gender, metamorphosis, roles, and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 47
gender, mishna ideology of	Hayes (2022), The Literature of the Sages: A Re-Visioning, 191
gender, modern	Alexander (2013), Gender and Timebound Commandments in Judaism. 12
gender, moral reasoning, suicide	Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5, 6, 81, 86
gender, mountains, and	Konig (2022), The Folds of Olympus: Mountains in Ancient Greek and Roman Culture, 66, 88, 153, 154, 155
gender, narrator	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 56, 57, 64, 65, 66, 71, 84, 85
gender, nonbinary	Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 120
gender, norms, thecla, renunciation of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 136, 137, 138, 139, 140, 141, 142, 143
gender, oaths, and	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148, 149, 150, 151
gender, of actors	Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 14
gender, of body	Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 269
gender, of god	Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 79, 80, 87, 88, 178
gender, of metaphors	Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 4
gender, of offspring	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 38
gender, of ouranos	Bartninkas (2023), Traditional and Cosmic Gods in Later Plato and the Early Academy. 40
gender, of words	Sly (1990), Philo's Perception of Women, 45
gender, of worshippers / female worship, see also women as worshippers of bacchus	Gorain (2019), Language in the Confessions of Augustine, 116, 147, 148
gender, of yetzer	Rosen-Zvi (2011), Demonic Desires: Yetzer Hara and the Problem of Evil in Late Antiquity. 123
gender, on the contemplative life, engberg-pedersens poststructuralist analysis of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 67, 68, 69, 70, 71, 77, 78, 79
gender, overcoming	Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 5, 6, 205, 206
gender, patriarchy	Welch (2015), Tarpeia: Workings of a Roman Myth. 27, 28, 141, 145
gender, perspective	Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 72
gender, philo, contrasted with musonius rufus on	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 281
gender, philosophy, as male activity	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
gender, poetry and	Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75, 76, 77, 83, 85, 86, 87, 91, 92, 93, 94, 98, 99, 105
gender, power and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 69, 73
gender, preference of soldiers’ children, sex ratios, and	Phang (2001), The Marriage of Roman Soldiers (13 B.C. - A.D. 235), 299
gender, preferences	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 64, 66, 95
gender, preferences for, children	Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 64, 66, 95
gender, proselytism and	Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 152, 153
gender, proxemics, and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 50, 56
gender, psyche, transformation, and	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 243, 244
gender, pythagoreans, female members of	Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348
gender, rabbinic	Alexander (2013), Gender and Timebound Commandments in Judaism. 8, 9, 12, 13, 14, 17, 20
gender, rabbinic vs. hellenistic attitudes	Hayes (2022), The Literature of the Sages: A Re-Visioning, 328, 329
gender, relations	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 75, 76, 81
gender, relations, and votive offerings	Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 98
gender, reversal	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 35
gender, role of in story of susanna	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 136, 137, 140, 142
gender, roles	Gera (2014), Judith, 68, 69, 73, 74, 98, 99, 101, 102, 103, 104, 105, 106, 107, 108, 290, 320, 329, 330, 345, 346, 373, 394, 398, 414, 416, 428, 470, 472 Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 67 Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 114 Welch (2015), Tarpeia: Workings of a Roman Myth. 69, 111, 112, 114, 115, 131, 170, 233
gender, roles and anger, cicero, marcus tullius, on	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 136, 137
gender, roles, and orge	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94, 97, 98
gender, roles, and punishment	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 86, 89
gender, roles, gender	McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 61, 72, 76, 103, 197, 214, 215, 232
gender, roles, in expressing anger	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 130, 132, 135, 136, 140, 141, 142, 176, 177, 178, 179, 180, 181, 182
gender, roles, in hesiod	Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94
gender, roles, reversal of	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 3, 5, 44, 111, 133, 139, 171, 232
gender, satyrica, in	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 225, 226, 230
gender, significance of in stories of esther, judith, and susanna	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 248, 249, 250
gender, social construction of	Faraone (1999), Ancient Greek Love Magic, 147, 150, 151, 152, 153, 154, 155, 158, 160
gender, species, and binary	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 144, 203
gender, statues, as monumental form, and	Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 90, 91, 92
gender, status of amazons	Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 144, 153, 154, 155, 164
gender, stereotypes	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 71, 101, 102
gender, stereotypes, emotional, and	Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 71, 101, 102
gender, studies	Kitzler (2015), From 'Passio Perpetuae' to 'Acta Perpetuae', 36
gender, study gender, of unnatural sexual practices and hierarchical notions of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 36, 37
gender, study of	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 17, 20
gender, study of conversion	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 196, 197, 198
gender, study of in early christian martyrdom narratives	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 135
gender, study of representation of women in ancient narratives	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 34, 35, 36, 37, 38, 39, 40, 41
gender, symbolism	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 258, 264
gender, trans-	van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 157
gender, transcendence, as postapocalyptic state	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173
gender, transformation, charite	Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 117
gender, transformation, in apuleius	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 236, 239, 240, 241, 242, 243, 244
gender, transgression	Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 242
gender, translation	Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 4, 98, 101
gender, virtue, and	Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 38, 108, 205
gendered, agenda of luke-acts	Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 189, 201, 202, 203, 207, 222
gendered, as space	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 52, 54, 56, 57, 60, 74, 75, 207
gendered, bedroom, space, as	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 52, 54, 55, 56, 57, 64, 75
gendered, characterisation	Verhelst and Scheijnens (2022), Greek and Latin Poetry of Late Antiquity: Form, Tradition, and Context, 222, 227, 231, 234, 235
gendered, division of labor	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 50, 54
gendered, elements, bacchic rites	Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 29
gendered, expectations, challenges to	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 128, 129, 130
gendered, gender-bending, gender	Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 205
gendered, male, pudor	Kaster(2005), Emotion, Restraint, and Community in Ancient Rome, 46
gendered, mode, knowledge transmission	Amsler (2023), Knowledge Construction in Late Antiquity, 36
gendered, personifications of israel in targum jonathan	Stern (2004), From Rebuke to Consolation: Exegesis and Theology in the Liturgical Anthology of the Ninth of Av Season, 163, 164
gendered, place, as	Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 16, 56, 59, 64, 65, 71, 74, 203
gendered, reading, antonius diogenes, the incredible things beyond thule	Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 115
gendered, sexual	Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 108, 258, 264, 354
gendered, spaces	Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 71, 79, 80, 81, 245
gendered, speech	Faulkner and Hodkinson (2015), Hymnic Narrative and the Narratology of Greek Hymns, 40, 41
gendered, traits in testament of solomon, obyzouth	Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 258, 259
gendered, understandings of citizenship, roman	Perry (2014), Gender, Manumission, and the Roman Freedwoman, 66
gendering, in arena	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 140
gendering, of death	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 28, 29, 30, 31, 32, 33, 34, 35
gendering, of martyrs	Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 32, 109, 110, 111, 112
gendering, of rabbis	Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 122, 123, 124, 187, 188
genders	Ramelli (2013), The Christian Doctrine of Apokatastasis: A Critical Assessment from the New Testament to Eriugena, 74, 307, 384, 402, 405, 630, 637, 640, 667, 753, 754, 786, 787, 788, 795, 812
genders, segregation of	Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 163, 194
sex/gender, binary, semiramis, and challenging of the	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 76
sex/gender, variance in diodorus siculus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 59, 60, 61, 62, 63, 64, 65, 201, 203
sex/gender, variance in herodotus	Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 59, 60, 61, 62, 63, 64, 65, 201

List of validated texts:

98 validated results for "gender"

1. Hebrew Bible, Deuteronomy, 16.16, 22.5, 23.10, 23.19, 31.6-31.7 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gender, and law • Gender, current scholarship • Gender, female • Gender, male • Gender, masculinity • gender • gender roles • religion, and gender issues

Found in books: Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 207, 214, 217, 223, 233, 234; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271; Gera (2014), Judith, 394; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 109; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 246; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 311, 312; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 224

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16.16 שָׁלוֹשׁ פְּעָמִים בַּשָּׁנָה יֵרָאֶה כָל־זְכוּרְךָ אֶת־פְּנֵי יְהוָה אֱלֹהֶיךָ בַּמָּקוֹם אֲשֶׁר יִבְחָר בְּחַג הַמַּצּוֹת וּבְחַג הַשָּׁבֻעוֹת וּבְחַג הַסֻּכּוֹת וְלֹא יֵרָאֶה אֶת־פְּנֵי יְהוָה רֵיקָם׃ ^22.5 לֹא־יִהְיֶה כְלִי־גֶבֶר עַל־אִשָּׁה וְלֹא־יִלְבַּשׁ גֶּבֶר שִׂמְלַת אִשָּׁה כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ כָּל־עֹשֵׂה אֵלֶּה׃' ^23.19 לֹא־תָבִיא אֶתְנַן זוֹנָה וּמְחִיר כֶּלֶב בֵּית יְהוָה אֱלֹהֶיךָ לְכָל־נֶדֶר כִּי תוֹעֲבַת יְהוָה אֱלֹהֶיךָ גַּם־שְׁנֵיהֶם׃ ^31.6 חִזְקוּ וְאִמְצוּ אַל־תִּירְאוּ וְאַל־תַּעַרְצוּ מִפְּנֵיהֶם כִּי יְהוָה אֱלֹהֶיךָ הוּא הַהֹלֵךְ עִמָּךְ לֹא יַרְפְּךָ וְלֹא יַעַזְבֶךָּ׃ ^31.7 וַיִּקְרָא מֹשֶׁה לִיהוֹשֻׁעַ וַיֹּאמֶר אֵלָיו לְעֵינֵי כָל־יִשְׂרָאֵל חֲזַק וֶאֱמָץ כִּי אַתָּה תָּבוֹא אֶת־הָעָם הַזֶּה אֶל־הָאָרֶץ אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתָם לָתֵת לָהֶם וְאַתָּה תַּנְחִילֶנָּה אוֹתָם׃'' None

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16.16 Three times in a year shall all thy males appear before the LORD thy God in the place which He shall choose; on the feast of unleavened bread, and on the feast of weeks, and on the feast of tabernacles; and they shall not appear before the LORD empty; ^22.5 A woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment; for whosoever doeth these things is an abomination unto the LORD thy God. ^23.10 When thou goest forth in camp against thine enemies, then thou shalt keep thee from every evil thing. ^23.19 Thou shalt not bring the hire of a harlot, or the price of a dog, into the house of the LORD thy God for any vow; for even both these are an abomination unto the LORD thy God. . ^31.6 Be strong and of good courage, fear not, nor be affrighted at them; for the LORD thy God, He it is that doth go with thee; He will not fail thee, nor forsake thee.’ ^31.7 And Moses called unto Joshua, and said unto him in the sight of all Israel: ‘Be strong and of good courage; for thou shalt go with this people into the land which the LORD hath sworn unto their fathers to give them; and thou shalt cause them to inherit it.'' None

2. Hebrew Bible, Genesis, 1.26-1.27, 2.24, 3.16 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gender • gender • gender, essentialism • gender, fixity of, questioning • gender, in Jewish views • gender, medieval • gender, modern • gender, rabbinic

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 12; Estes (2020), The Tree of Life, 84, 85; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 214; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 50; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 191; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 27, 146; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386

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1.26 וַיֹּאמֶר אֱלֹהִים נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ וְיִרְדּוּ בִדְגַת הַיָּם וּבְעוֹף הַשָּׁמַיִם וּבַבְּהֵמָה וּבְכָל־הָאָרֶץ וּבְכָל־הָרֶמֶשׂ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^1.27 וַיִּבְרָא אֱלֹהִים אֶת־הָאָדָם בְּצַלְמוֹ בְּצֶלֶם אֱלֹהִים בָּרָא אֹתוֹ זָכָר וּנְקֵבָה בָּרָא אֹתָם׃ ^2.24 עַל־כֵּן יַעֲזָב־אִישׁ אֶת־אָבִיו וְאֶת־אִמּוֹ וְדָבַק בְּאִשְׁתּוֹ וְהָיוּ לְבָשָׂר אֶחָד׃ ^3.16 אֶל־הָאִשָּׁה אָמַר הַרְבָּה אַרְבֶּה עִצְּבוֹנֵךְ וְהֵרֹנֵךְ בְּעֶצֶב תֵּלְדִי בָנִים וְאֶל־אִישֵׁךְ תְּשׁוּקָתֵךְ וְהוּא יִמְשָׁל־בָּךְ׃' ' None

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1.26 And God said: ‘Let us make man in our image, after our likeness; and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth.’ ^1.27 And God created man in His own image, in the image of God created He him; male and female created He them. ^2.24 Therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one flesh. ^3.16 Unto the woman He said: ‘I will greatly multiply thy pain and thy travail; in pain thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee.’' ' None

3. Hebrew Bible, Joel, 3.1-3.2 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender • religion, and gender issues

Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139

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3.1 וְהָיָה אַחֲרֵי־כֵן אֶשְׁפּוֹךְ אֶת־רוּחִי עַל־כָּל־בָּשָׂר וְנִבְּאוּ בְּנֵיכֶם וּבְנוֹתֵיכֶם זִקְנֵיכֶם חֲלֹמוֹת יַחֲלֹמוּן בַּחוּרֵיכֶם חֶזְיֹנוֹת יִרְאוּ׃ ^3.2 וְגַם עַל־הָעֲבָדִים וְעַל־הַשְּׁפָחוֹת בַּיָּמִים הָהֵמָּה אֶשְׁפּוֹךְ אֶת־רוּחִי׃'' None

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3.1 And it shall come to pass afterward, That I will pour out My spirit upon all flesh; And your sons and your daughters shall prophesy, Your old men shall dream dreams, Your young men shall see visions; ^3.2 And also upon the servants and upon the handmaids In those days will I pour out My spirit.'' None

4. Hebrew Bible, Leviticus, 11.29-11.31, 11.44, 14.2-14.30, 18.22, 19.27, 22.4-22.9 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, gender and reproduction in • Gender • Gender, current scholarship • Gender, male • gender • gender, study of • gender, study of, representation of women in ancient narratives • gender, transgression • transgression, gender

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 199; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 213, 214, 218, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 237, 238; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 273; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 20, 38; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 63, 242; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 39

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11.29 וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ הַחֹלֶד וְהָעַכְבָּר וְהַצָּב לְמִינֵהוּ׃' '^11.31 אֵלֶּה הַטְּמֵאִים לָכֶם בְּכָל־הַשָּׁרֶץ כָּל־הַנֹּגֵעַ בָּהֶם בְּמֹתָם יִטְמָא עַד־הָעָרֶב׃ ^11.44 כִּי אֲנִי יְהוָה אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדֹשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת־נַפְשֹׁתֵיכֶם בְּכָל־הַשֶּׁרֶץ הָרֹמֵשׂ עַל־הָאָרֶץ׃ ^14.2 וְהֶעֱלָה הַכֹּהֵן אֶת־הָעֹלָה וְאֶת־הַמִּנְחָה הַמִּזְבֵּחָה וְכִפֶּר עָלָיו הַכֹּהֵן וְטָהֵר׃ ^14.2 זֹאת תִּהְיֶה תּוֹרַת הַמְּצֹרָע בְּיוֹם טָהֳרָתוֹ וְהוּבָא אֶל־הַכֹּהֵן׃ ^14.3 וְיָצָא הַכֹּהֵן אֶל־מִחוּץ לַמַּחֲנֶה וְרָאָה הַכֹּהֵן וְהִנֵּה נִרְפָּא נֶגַע־הַצָּרַעַת מִן־הַצָּרוּעַ׃ ^14.3 וְעָשָׂה אֶת־הָאֶחָד מִן־הַתֹּרִים אוֹ מִן־בְּנֵי הַיּוֹנָה מֵאֲשֶׁר תַּשִּׂיג יָדוֹ׃ ^14.4 וְצִוָּה הַכֹּהֵן וְחִלְּצוּ אֶת־הָאֲבָנִים אֲשֶׁר בָּהֵן הַנָּגַע וְהִשְׁלִיכוּ אֶתְהֶן אֶל־מִחוּץ לָעִיר אֶל־מָקוֹם טָמֵא׃ ^14.4 וְצִוָּה הַכֹּהֵן וְלָקַח לַמִּטַּהֵר שְׁתֵּי־צִפֳּרִים חַיּוֹת טְהֹרוֹת וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ ^14.5 וְצִוָּה הַכֹּהֵן וְשָׁחַט אֶת־הַצִּפּוֹר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃ ^14.5 וְשָׁחַט אֶת־הַצִּפֹּר הָאֶחָת אֶל־כְּלִי־חֶרֶשׂ עַל־מַיִם חַיִּים׃ ^14.6 אֶת־הַצִּפֹּר הַחַיָּה יִקַּח אֹתָהּ וְאֶת־עֵץ הָאֶרֶז וְאֶת־שְׁנִי הַתּוֹלַעַת וְאֶת־הָאֵזֹב וְטָבַל אוֹתָם וְאֵת הַצִּפֹּר הַחַיָּה בְּדַם הַצִּפֹּר הַשְּׁחֻטָה עַל הַמַּיִם הַחַיִּים׃ ^14.7 וְהִזָּה עַל הַמִּטַּהֵר מִן־הַצָּרַעַת שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְשִׁלַּח אֶת־הַצִּפֹּר הַחַיָּה עַל־פְּנֵי הַשָּׂדֶה׃ ^14.8 וְכִבֶּס הַמִּטַּהֵר אֶת־בְּגָדָיו וְגִלַּח אֶת־כָּל־שְׂעָרוֹ וְרָחַץ בַּמַּיִם וְטָהֵר וְאַחַר יָבוֹא אֶל־הַמַּחֲנֶה וְיָשַׁב מִחוּץ לְאָהֳלוֹ שִׁבְעַת יָמִים׃ ^14.9 וְהָיָה בַיּוֹם הַשְּׁבִיעִי יְגַלַּח אֶת־כָּל־שְׂעָרוֹ אֶת־רֹאשׁוֹ וְאֶת־זְקָנוֹ וְאֵת גַּבֹּת עֵינָיו וְאֶת־כָּל־שְׂעָרוֹ יְגַלֵּחַ וְכִבֶּס אֶת־בְּגָדָיו וְרָחַץ אֶת־בְּשָׂרוֹ בַּמַּיִם וְטָהֵר׃ ^14.11 וְהֶעֱמִיד הַכֹּהֵן הַמְטַהֵר אֵת הָאִישׁ הַמִּטַּהֵר וְאֹתָם לִפְנֵי יְהוָה פֶּתַח אֹהֶל מוֹעֵד׃ ^14.12 וְלָקַח הַכֹּהֵן אֶת־הַכֶּבֶשׂ הָאֶחָד וְהִקְרִיב אֹתוֹ לְאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם תְּנוּפָה לִפְנֵי יְהוָה׃ ^14.13 וְשָׁחַט אֶת־הַכֶּבֶשׂ בִּמְקוֹם אֲשֶׁר יִשְׁחַט אֶת־הַחַטָּאת וְאֶת־הָעֹלָה בִּמְקוֹם הַקֹּדֶשׁ כִּי כַּחַטָּאת הָאָשָׁם הוּא לַכֹּהֵן קֹדֶשׁ קָדָשִׁים הוּא׃ ^14.14 וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ ^14.15 וְלָקַח הַכֹּהֵן מִלֹּג הַשָּׁמֶן וְיָצַק עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ ^14.16 וְטָבַל הַכֹּהֵן אֶת־אֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית וְהִזָּה מִן־הַשֶּׁמֶן בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ ^14.17 וּמִיֶּתֶר הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ יִתֵּן הַכֹּהֵן עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל דַּם הָאָשָׁם׃ ^14.18 וְהַנּוֹתָר בַּשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר וְכִפֶּר עָלָיו הַכֹּהֵן לִפְנֵי יְהוָה׃ ^14.19 וְעָשָׂה הַכֹּהֵן אֶת־הַחַטָּאת וְכִפֶּר עַל־הַמִּטַּהֵר מִטֻּמְאָתוֹ וְאַחַר יִשְׁחַט אֶת־הָעֹלָה׃ ^14.21 וְאִם־דַּל הוּא וְאֵין יָדוֹ מַשֶּׂגֶת וְלָקַח כֶּבֶשׂ אֶחָד אָשָׁם לִתְנוּפָה לְכַפֵּר עָלָיו וְעִשָּׂרוֹן סֹלֶת אֶחָד בָּלוּל בַּשֶּׁמֶן לְמִנְחָה וְלֹג שָׁמֶן׃ ^14.22 וּשְׁתֵּי תֹרִים אוֹ שְׁנֵי בְּנֵי יוֹנָה אֲשֶׁר תַּשִּׂיג יָדוֹ וְהָיָה אֶחָד חַטָּאת וְהָאֶחָד עֹלָה׃ ^14.23 וְהֵבִיא אֹתָם בַּיּוֹם הַשְּׁמִינִי לְטָהֳרָתוֹ אֶל־הַכֹּהֵן אֶל־פֶּתַח אֹהֶל־מוֹעֵד לִפְנֵי יְהוָה׃ ^14.24 וְלָקַח הַכֹּהֵן אֶת־כֶּבֶשׂ הָאָשָׁם וְאֶת־לֹג הַשָּׁמֶן וְהֵנִיף אֹתָם הַכֹּהֵן תְּנוּפָה לִפְנֵי יְהוָה׃ ^14.25 וְשָׁחַט אֶת־כֶּבֶשׂ הָאָשָׁם וְלָקַח הַכֹּהֵן מִדַּם הָאָשָׁם וְנָתַן עַל־תְּנוּךְ אֹזֶן־הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית׃ ^14.26 וּמִן־הַשֶּׁמֶן יִצֹק הַכֹּהֵן עַל־כַּף הַכֹּהֵן הַשְּׂמָאלִית׃ ^14.27 וְהִזָּה הַכֹּהֵן בְּאֶצְבָּעוֹ הַיְמָנִית מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ הַשְּׂמָאלִית שֶׁבַע פְּעָמִים לִפְנֵי יְהוָה׃ ^14.28 וְנָתַן הַכֹּהֵן מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּפּוֹ עַל־תְּנוּךְ אֹזֶן הַמִּטַּהֵר הַיְמָנִית וְעַל־בֹּהֶן יָדוֹ הַיְמָנִית וְעַל־בֹּהֶן רַגְלוֹ הַיְמָנִית עַל־מְקוֹם דַּם הָאָשָׁם׃ ^14.29 וְהַנּוֹתָר מִן־הַשֶּׁמֶן אֲשֶׁר עַל־כַּף הַכֹּהֵן יִתֵּן עַל־רֹאשׁ הַמִּטַּהֵר לְכַפֵּר עָלָיו לִפְנֵי יְהוָה׃ ^18.22 וְאֶת־זָכָר לֹא תִשְׁכַּב מִשְׁכְּבֵי אִשָּׁה תּוֹעֵבָה הִוא׃ ^22.4 אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃ ^22.5 אוֹ־אִישׁ אֲשֶׁר יִגַּע בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ אוֹ בְאָדָם אֲשֶׁר יִטְמָא־לוֹ לְכֹל טֻמְאָתוֹ׃ ^22.6 נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃ ^22.7 וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃ ^22.8 נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ אֲנִי יְהוָה׃ ^22.9 וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי וְלֹא־יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ אֲנִי יְהוָה מְקַדְּשָׁם׃'' None

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11.29 And these are they which are unclean unto you among the swarming things that swarm upon the earth: the weasel, and the mouse, and the great lizard after its kinds, ^11.30 and the gecko, and the land-crocodile, and the lizard, and the sand-lizard, and the chameleon. ^11.31 These are they which are unclean to you among all that swarm; whosoever doth touch them, when they are dead, shall be unclean until the even. ^11.44 For I am the LORD your God; sanctify yourselves therefore, and be ye holy; for I am holy; neither shall ye defile yourselves with any manner of swarming thing that moveth upon the earth. ^14.2 This shall be the law of the leper in the day of his cleansing: he shall be brought unto the priest. ^14.3 And the priest shall go forth out of the camp; and the priest shall look, and, behold, if the plague of leprosy be healed in the leper; ^14.4 then shall the priest command to take for him that is to be cleansed two living clean birds, and cedar-wood, and scarlet, and hyssop. ^14.5 And the priest shall command to kill one of the birds in an earthen vessel over running water. ^14.6 As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyssop, and shall dip them and the living bird in the blood of the bird that was killed over the running water. ^14.7 And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let go the living bird into the open field. ^14.8 And he that is to be cleansed shall wash his clothes, and shave off all his hair, and bathe himself in water, and he shall be clean; and after that he may come into the camp, but shall dwell outside his tent seven days. ^14.9 And it shall be on the seventh day, that he shall shave all his hair off his head and his beard and his eyebrows, even all his hair he shall shave off; and he shall wash his clothes, and he shall bathe his flesh in water, and he shall be clean. ^14.10 And on the eighth day he shall take two he-lambs without blemish, and one ewe-lamb of the first year without blemish, and three tenth parts of an ephah of fine flour for a meal-offering, mingled with oil, and one log of oil. ^14.11 And the priest that cleanseth him shall set the man that is to be cleansed, and those things, before the LORD, at the door of the tent of meeting. ^14.12 And the priest shall take one of the he-lambs, and offer him for a guilt-offering, and the log of oil, and wave them for a wave-offering before the LORD. ^14.13 And he shall kill the he-lamb in the place where they kill the sin-offering and the burnt-offering, in the place of the sanctuary; for as the sin-offering is the priest’s, so is the guilt-offering; it is most holy. ^14.14 And the priest shall take of the blood of the guilt-offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. ^14.15 And the priest shall take of the log of oil, and pour it into the palm of his own left hand. ^14.16 And the priest shall dip his right finger in the oil that is in his left hand, and shall sprinkle of the oil with his finger seven times before the LORD. ^14.17 And of the rest of the oil that is in his hand shall the priest put upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the blood of the guilt-offering. ^14.18 And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed; and the priest shall make atonement for him before the LORD. ^14.19 And the priest shall offer the sin-offering, and make atonement for him that is to be cleansed because of his uncleanness; and afterward he shall kill the burnt-offering. ^14.20 And the priest shall offer the burnt-offering and the meal-offering upon the altar; and the priest shall make atonement for him, and he shall be clean. ^14.21 And if he be poor, and his means suffice not, then he shall take one he-lamb for a guilt-offering to be waved, to make atonement for him, and one tenth part of an ephah of fine flour mingled with oil for a meal-offering, and a log of oil; ^14.22 and two turtle-doves, or two young pigeons, such as his means suffice for; and the one shall be a sin-offering, and the other a burnt-offering. ^14.23 And on the eighth day he shall bring them for his cleansing unto the priest, unto the door of the tent of meeting, before the LORD. ^14.24 And the priest shall take the lamb of the guilt-offering, and the log of oil, and the priest shall wave them for a wave-offering before the LORD. ^14.25 And he shall kill the lamb of the guilt-offering, and the priest shall take of the blood of the guilt-offering, and put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot. ^14.26 And the priest shall pour of the oil into the palm of his own left hand. ^14.27 And the priest shall sprinkle with his right finger some of the oil that is in his left hand seven times before the LORD. ^14.28 And the priest shall put of the oil that is in his hand upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot, upon the place of the blood of the guilt-offering. ^14.29 And the rest of the oil that is in the priest’s hand he shall put upon the head of him that is to be cleansed, to make atonement for him before the LORD. ^14.30 And he shall offer one of the turtle-doves, or of the young pigeons, such as his means suffice for; ^18.22 Thou shalt not lie with mankind, as with womankind; it is abomination. ^22.4 What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out; ^22.5 or whosoever toucheth any swarming thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath; ^22.6 the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water. ^22.7 And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread. ^22.8 That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD. ^22.9 They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them.' ' None

5. Hebrew Bible, Nahum, 3.13 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender • gender roles

Found in books: Gera (2014), Judith, 346, 428; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 177

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3.13 הִנֵּה עַמֵּךְ נָשִׁים בְּקִרְבֵּךְ לְאֹיְבַיִךְ פָּתוֹחַ נִפְתְּחוּ שַׁעֲרֵי אַרְצֵךְ אָכְלָה אֵשׁ בְּרִיחָיִך׃'' None

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3.13 Behold, thy people in the midst of thee are women; The gates of thy land are set wide open unto thine enemies; The fire hath devoured thy bars.'' None

6. Hebrew Bible, Numbers, 19.13-19.14 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Aristotle, gender and reproduction in • gender

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 199; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 98

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19.13 כָּל־הַנֹּגֵעַ בְּמֵת בְּנֶפֶשׁ הָאָדָם אֲשֶׁר־יָמוּת וְלֹא יִתְחַטָּא אֶת־מִשְׁכַּן יְהוָה טִמֵּא וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל כִּי מֵי נִדָּה לֹא־זֹרַק עָלָיו טָמֵא יִהְיֶה עוֹד טֻמְאָתוֹ בוֹ׃ ^19.14 זֹאת הַתּוֹרָה אָדָם כִּי־יָמוּת בְּאֹהֶל כָּל־הַבָּא אֶל־הָאֹהֶל וְכָל־אֲשֶׁר בָּאֹהֶל יִטְמָא שִׁבְעַת יָמִים׃'' None

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19.13 Whosoever toucheth the dead, even the body of any man that is dead, and purifieth not himself—he hath defiled the tabernacle of the LORD—that soul shall be cut off from Israel; because the water of sprinkling was not dashed against him, he shall be unclean; his uncleanness is yet upon him. ^19.14 This is the law: when a man dieth in a tent, every one that cometh into the tent, and every thing that is in the tent, shall be unclean seven days.'' None

7. Hebrew Bible, Proverbs, 8.30 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • courage, association with gender • gender • gender roles • gender, courage and • gender, emotion and

Found in books: Gera (2014), Judith, 103; Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 294; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 177; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 84

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8.30 Then I was by Him, as a nursling; And I was daily all delight, Playing always before Him,' ' None

8. Hebrew Bible, Psalms, 37.14-37.15 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender • gender roles

Found in books: Gera (2014), Judith, 394; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29

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37.14 חֶרֶב פָּתְחוּ רְשָׁעִים וְדָרְכוּ קַשְׁתָּם לְהַפִּיל עָנִי וְאֶבְיוֹן לִטְבוֹחַ יִשְׁרֵי־דָרֶךְ׃ ^37.15 חַרְבָּם תָּבוֹא בְלִבָּם וְקַשְּׁתוֹתָם תִּשָּׁבַרְנָה׃'' None

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37.14 The wicked have drawn out the sword, and have bent their bow; to cast down the poor and needy, to slay such as are upright in the way; ^37.15 Their sword shall enter into their own heart, and their bows shall be broken.'' None

9. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender • gender, in Jewish views

Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 193; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 212, 312

10. Hebrew Bible, 2 Samuel, 20.22 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender roles • gender,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 304; Gera (2014), Judith, 472

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20.22 וַתָּבוֹא הָאִשָּׁה אֶל־כָּל־הָעָם בְּחָכְמָתָהּ וַיִּכְרְתוּ אֶת־רֹאשׁ שֶׁבַע בֶּן־בִּכְרִי וַיַּשְׁלִכוּ אֶל־יוֹאָב וַיִּתְקַע בַּשּׁוֹפָר וַיָּפֻצוּ מֵעַל־הָעִיר אִישׁ לְאֹהָלָיו וְיוֹאָב שָׁב יְרוּשָׁלִַם אֶל־הַמֶּלֶךְ׃'' None

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20.22 Then the woman went to all the people in her wisdom. And they cut off the head of Sheva the son of Bikhri, and cast it out to Yo᾽av. And he blew on the shofar, and they retired from the city, every man to his tent. And Yo᾽av returned to Yerushalayim to the king.'' None

11. Hebrew Bible, Jeremiah, 3.2 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender

Found in books: Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 177; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 240, 312

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3.2 אָכֵן בָּגְדָה אִשָּׁה מֵרֵעָהּ כֵּן בְּגַדְתֶּם בִּי בֵּית יִשְׂרָאֵל נְאֻם־יְהוָה׃^3.2 שְׂאִי־עֵינַיִךְ עַל־שְׁפָיִם וּרְאִי אֵיפֹה לֹא שגלת שֻׁכַּבְתְּ עַל־דְּרָכִים יָשַׁבְתְּ לָהֶם כַּעֲרָבִי בַּמִּדְבָּר וַתַּחֲנִיפִי אֶרֶץ בִּזְנוּתַיִךְ וּבְרָעָתֵךְ׃ ' None

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3.2 Lift up thine eyes unto the high hills, and see: Where hast thou not been lain with? By the ways hast thou sat for them, as an Arabian in the wilderness; and thou hast polluted the land with thy harlotries and with thy wickedness.'' None

12. Hebrew Bible, Judges, 4.6-4.9, 4.21-4.22, 9.53-9.54 (8th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender • gender roles • gender,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 304; Feder (2022), Purity and Pollution in the Hebrew Bible: From Embodied Experience to Moral Metaphor, 223; Gera (2014), Judith, 320, 394, 428

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4.6 וַתִּשְׁלַח וַתִּקְרָא לְבָרָק בֶּן־אֲבִינֹעַם מִקֶּדֶשׁ נַפְתָּלִי וַתֹּאמֶר אֵלָיו הֲלֹא צִוָּה יְהוָה אֱלֹהֵי־יִשְׂרָאֵל לֵךְ וּמָשַׁכְתָּ בְּהַר תָּבוֹר וְלָקַחְתָּ עִמְּךָ עֲשֶׂרֶת אֲלָפִים אִישׁ מִבְּנֵי נַפְתָּלִי וּמִבְּנֵי זְבֻלוּן׃ ^4.7 וּמָשַׁכְתִּי אֵלֶיךָ אֶל־נַחַל קִישׁוֹן אֶת־סִיסְרָא שַׂר־צְבָא יָבִין וְאֶת־רִכְבּוֹ וְאֶת־הֲמוֹנוֹ וּנְתַתִּיהוּ בְּיָדֶךָ׃ ^4.8 וַיֹּאמֶר אֵלֶיהָ בָּרָק אִם־תֵּלְכִי עִמִּי וְהָלָכְתִּי וְאִם־לֹא תֵלְכִי עִמִּי לֹא אֵלֵךְ׃ ^4.9 וַתֹּאמֶר הָלֹךְ אֵלֵךְ עִמָּךְ אֶפֶס כִּי לֹא תִהְיֶה תִּפְאַרְתְּךָ עַל־הַדֶּרֶךְ אֲשֶׁר אַתָּה הוֹלֵךְ כִּי בְיַד־אִשָּׁה יִמְכֹּר יְהוָה אֶת־סִיסְרָא וַתָּקָם דְּבוֹרָה וַתֵּלֶך עִם־בָּרָק קֶדְשָׁה׃ ^4.21 וַתִּקַּח יָעֵל אֵשֶׁת־חֶבֶר אֶת־יְתַד הָאֹהֶל וַתָּשֶׂם אֶת־הַמַּקֶּבֶת בְּיָדָהּ וַתָּבוֹא אֵלָיו בַּלָּאט וַתִּתְקַע אֶת־הַיָּתֵד בְּרַקָּתוֹ וַתִּצְנַח בָּאָרֶץ וְהוּא־נִרְדָּם וַיָּעַף וַיָּמֹת׃ ^4.22 וְהִנֵּה בָרָק רֹדֵף אֶת־סִיסְרָא וַתֵּצֵא יָעֵל לִקְרָאתוֹ וַתֹּאמֶר לוֹ לֵךְ וְאַרְאֶךָּ אֶת־הָאִישׁ אֲשֶׁר־אַתָּה מְבַקֵּשׁ וַיָּבֹא אֵלֶיהָ וְהִנֵּה סִיסְרָא נֹפֵל מֵת וְהַיָּתֵד בְּרַקָּתוֹ׃ ^9.53 וַתַּשְׁלֵךְ אִשָּׁה אַחַת פֶּלַח רֶכֶב עַל־רֹאשׁ אֲבִימֶלֶךְ וַתָּרִץ אֶת־גֻּלְגָּלְתּוֹ׃ ^9.54 וַיִּקְרָא מְהֵרָה אֶל־הַנַּעַר נֹשֵׂא כֵלָיו וַיֹּאמֶר לוֹ שְׁלֹף חַרְבְּךָ וּמוֹתְתֵנִי פֶּן־יֹאמְרוּ לִי אִשָּׁה הֲרָגָתְהוּ וַיִּדְקְרֵהוּ נַעֲרוֹ וַיָּמֹת׃'' None

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4.6 And she sent and called Baraq the son of Avino῾am out of Qedesh-naftali, and said to him, Has not the Lord God of Yisra᾽el commanded, saying, Go and gather your men to mount Tavor, and take with thee ten thousand men of the children of Naftali and of the children of Zevulun? ^4.7 And I will draw out to thee to the wadi of Qishon, Sisera, the captain of Yavin’s army, with his chariots and his multitude; and I will deliver him into thy hand. ^4.8 And Baraq said to her, If thou wilt go with me, then I will go: but if thou wilt not go with me, then I will not go. ^4.9 And she said, I will surely go with thee: however thou shalt scarcely attain honour on the journey that thou goest; for the Lord shall yield Sisera into the hand of a woman. And Devora arose, and went with Baraq to Qedesh. ^4.21 Then Ya᾽el Ĥever’s wife took a tent peg, and took a hammer in her hand, and went softly to him, and drove the tent peg into his temple, and fastened it to the ground: for he was fast asleep and weary. So he died. ^4.22 And, behold, as Baraq pursued Sisera, Ya᾽el came out to meet him, and said to him, Come, and I will show thee the man whom thou seekest. And when he came into her tent, behold, Sisera lay dead, and the peg in his temple. ^9.53 And a woman cast an upper millstone upon Avimelekh’s head, and crushed his skull. ^9.54 Then he called hastily to the lad, his armourbearer, and said to him, Draw thy sword, and slay me, so that men should not say of me, A woman slew him. And his lad pierced him, and he died.'' None

13. Hesiod, Works And Days, 82 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • gender • gender, poetry and

Found in books: Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 41; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 83

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82 δῶρον ἐδώρησαν, πῆμʼ ἀνδράσιν ἀλφηστῇσιν.'' None

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82 Placed necklaces about her; then the Hours,'' None

14. Hesiod, Theogony, 27, 32, 592, 594, 1000-1002 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • gender • gender roles, and orge • gender roles, in Hesiod • gender, and colonisation • gender, as mirror • gender, definitions of • gender, female • gender, poetry and

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 94; Ker and Wessels (2020), The Values of Nighttime in Classical Antiquity: Between Dusk and Dawn, 41; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 94; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 70, 71; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 75, 76, 83; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 117

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27 ἴδμεν ψεύδεα πολλὰ λέγειν ἐτύμοισιν ὁμοῖα, ³² θέσπιν, ἵνα κλείοιμι τά τʼ ἐσσόμενα πρό τʼ ἐόντα. ⁵⁹² πῆμα μέγʼ αἳ θνητοῖσι μετʼ ἀνδράσι ναιετάουσιν ⁵⁹⁴ ὡς δʼ ὁπότʼ ἐν σμήνεσσι κατηρεφέεσσι μέλισσαι ¹⁰⁰⁰ καί ῥʼ ἥ γε δμηθεῖσʼ ὑπʼ Ἰήσονι, ποιμένι λαῶν,'¹⁰⁰¹ Μήδειον τέκε παῖδα, τὸν οὔρεσιν ἔτρεφε Χείρων ¹⁰⁰² Φιλυρίδης· μεγάλου δὲ Διὸς νόος ἐξετελεῖτο. ' None

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27 Those daughters of Lord Zeus proclaimed to me: ³² Spoke Zeus’s daughters. Then they gave to me ⁵⁹² of trim-ankled Clymene, was the one ⁵⁹⁴ Released Prometheus – thus his wretchedne ¹⁰⁰⁰ The loveliest tots in the whole company'¹⁰⁰¹ of gods. Last, Zeus the youthful Hera wed: ¹⁰⁰² The king of gods and men took her to bed, ' None

15. Homer, Iliad, 3.126-3.127, 6.130-6.142, 6.171-6.185, 6.431, 6.490-6.493, 14.319, 21.300, 24.453-24.455 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Amazons, gender status of • Homer, gender and lament • gender • gender, and immortality • gender, definitions of • gender, male • gender, weaving as women’s activity • immortality, and gender • spaces, gendered • truth, gender and • weaving, as gendered activity

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 144, 155; Beck (2021), Repetition, Communication, and Meaning in the Ancient World, 8, 17, 18; Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 81; Joseph (2022), Thunder and Lament: Lucan on the Beginnings and Ends of Epic, 229; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 28, 42; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 108; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 186; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 71, 79, 81

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3.126 δίπλακα πορφυρέην, πολέας δʼ ἐνέπασσεν ἀέθλους ^3.127 Τρώων θʼ ἱπποδάμων καὶ Ἀχαιῶν χαλκοχιτώνων, ^6.130 οὐδὲ γὰρ οὐδὲ Δρύαντος υἱὸς κρατερὸς Λυκόοργος ^6.131 δὴν ἦν, ὅς ῥα θεοῖσιν ἐπουρανίοισιν ἔριζεν· ^6.132 ὅς ποτε μαινομένοιο Διωνύσοιο τιθήνας ^6.133 σεῦε κατʼ ἠγάθεον Νυσήϊον· αἳ δʼ ἅμα πᾶσαι ^6.134 θύσθλα χαμαὶ κατέχευαν ὑπʼ ἀνδροφόνοιο Λυκούργου ^6.135 θεινόμεναι βουπλῆγι· Διώνυσος δὲ φοβηθεὶς ^6.136 δύσεθʼ ἁλὸς κατὰ κῦμα, Θέτις δʼ ὑπεδέξατο κόλπῳ ^6.137 δειδιότα· κρατερὸς γὰρ ἔχε τρόμος ἀνδρὸς ὁμοκλῇ. ^6.138 τῷ μὲν ἔπειτʼ ὀδύσαντο θεοὶ ῥεῖα ζώοντες, ^6.139 καί μιν τυφλὸν ἔθηκε Κρόνου πάϊς· οὐδʼ ἄρʼ ἔτι δὴν ^6.140 ἦν, ἐπεὶ ἀθανάτοισιν ἀπήχθετο πᾶσι θεοῖσιν· ^6.141 οὐδʼ ἂν ἐγὼ μακάρεσσι θεοῖς ἐθέλοιμι μάχεσθαι. ^6.171 αὐτὰρ ὁ βῆ Λυκίην δὲ θεῶν ὑπʼ ἀμύμονι πομπῇ. ^6.172 ἀλλʼ ὅτε δὴ Λυκίην ἷξε Ξάνθόν τε ῥέοντα, ^6.173 προφρονέως μιν τῖεν ἄναξ Λυκίης εὐρείης· ^6.174 ἐννῆμαρ ξείνισσε καὶ ἐννέα βοῦς ἱέρευσεν. ^6.175 ἀλλʼ ὅτε δὴ δεκάτη ἐφάνη ῥοδοδάκτυλος Ἠὼς ^6.176 καὶ τότε μιν ἐρέεινε καὶ ᾔτεε σῆμα ἰδέσθαι ^6.177 ὅττί ῥά οἱ γαμβροῖο πάρα Προίτοιο φέροιτο. ^6.178 αὐτὰρ ἐπεὶ δὴ σῆμα κακὸν παρεδέξατο γαμβροῦ, ^6.179 πρῶτον μέν ῥα Χίμαιραν ἀμαιμακέτην ἐκέλευσε ^6.180 πεφνέμεν· ἣ δʼ ἄρʼ ἔην θεῖον γένος οὐδʼ ἀνθρώπων, ^6.181 πρόσθε λέων, ὄπιθεν δὲ δράκων, μέσση δὲ χίμαιρα, ^6.182 δεινὸν ἀποπνείουσα πυρὸς μένος αἰθομένοιο, ^6.183 καὶ τὴν μὲν κατέπεφνε θεῶν τεράεσσι πιθήσας. ^6.184 δεύτερον αὖ Σολύμοισι μαχέσσατο κυδαλίμοισι· ^6.185 καρτίστην δὴ τήν γε μάχην φάτο δύμεναι ἀνδρῶν. ^6.431 ἀλλʼ ἄγε νῦν ἐλέαιρε καὶ αὐτοῦ μίμνʼ ἐπὶ πύργῳ, ^6.490 ἀλλʼ εἰς οἶκον ἰοῦσα τὰ σʼ αὐτῆς ἔργα κόμιζε ^6.491 ἱστόν τʼ ἠλακάτην τε, καὶ ἀμφιπόλοισι κέλευε ^6.492 ἔργον ἐποίχεσθαι· πόλεμος δʼ ἄνδρεσσι μελήσει ^6.493 πᾶσι, μάλιστα δʼ ἐμοί, τοὶ Ἰλίῳ ἐγγεγάασιν. ^14.319 οὐδʼ ὅτε περ Δανάης καλλισφύρου Ἀκρισιώνης, ^21.300 ἐς πεδίον· τὸ δὲ πᾶν πλῆθʼ ὕδατος ἐκχυμένοιο, ^24.453 σταυροῖσιν πυκινοῖσι· θύρην δʼ ἔχε μοῦνος ἐπιβλὴς ^24.454 εἰλάτινος, τὸν τρεῖς μὲν ἐπιρρήσσεσκον Ἀχαιοί, ^24.455 τρεῖς δʼ ἀναοίγεσκον μεγάλην κληῗδα θυράων' ' None

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3.126 She found Helen in the hall, where she was weaving a great purple web of double fold, and thereon was broidering many battles of the horse-taming Trojans and the brazen-coated Achaeans, that for her sake they had endured at the hands of Ares. Close to her side then came Iris, swift of foot, and spake to her, saying: ^6.130 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ^6.134 Nay, for even the son of Dryas, mighty Lycurgus, lived not long, seeing that he strove with heavenly gods—he that on a time drave down over the sacred mount of Nysa the nursing mothers of mad Dionysus; and they all let fall to the ground their wands, smitten with an ox-goad by man-slaying Lycurgus. ' "^6.135 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " "^6.139 But Dionysus fled, and plunged beneath the wave of the sea, and Thetis received him in her bosom, filled with dread, for mighty terror gat hold of him at the man's threatenings. Then against Lycurgus did the gods that live at ease wax wroth, and the son of Cronos made him blind; " '^6.140 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: ^6.141 and he lived not for long, seeing that he was hated of all the immortal gods. So would not I be minded to fight against the blessed gods. But if thou art of men, who eat the fruit of the field, draw nigh, that thou mayest the sooner enter the toils of destruction. Then spake to him the glorious son of Hippolochus: ' "^6.171 and bade him show these to his own wife's father, that he might be slain. So he went his way to Lycia under the blameless escort of the gods. And when he was come to Lycia and the stream of Xanthus, then with a ready heart did the king of wide Lycia do him honour: for nine days' space he shewed him entertainment, and slew nine oxen. Howbeit when the tenth rosy-fingered Dawn appeared, " "^6.175 then at length he questioned him and asked to see whatever token he bare from his daughter's husband, Proetus. But when he had received from him the evil token of his daughter's husband, first he bade him slay the raging Chimaera. " "^6.179 then at length he questioned him and asked to see whatever token he bare from his daughter's husband, Proetus. But when he had received from him the evil token of his daughter's husband, first he bade him slay the raging Chimaera. " '^6.180 She was of divine stock, not of men, in the fore part a lion, in the hinder a serpent, and in the midst a goat, breathing forth in terrible wise the might of blazing fire. And Bellerophon slew her, trusting in the signs of the gods. Next fought he with the glorious Solymi, ^6.185 and this, said he was the mightest battle of warriors that ever he entered; and thirdly he slew the Amazons, women the peers of men. And against him, as he journeyed back therefrom, the king wove another cunning wile; he chose out of wide Lycia the bravest men and set an ambush; but these returned not home in any wise, ^6.431 thou art brother, and thou art my stalwart husband. Come now, have pity, and remain here on the wall, lest thou make thy child an orphan and thy wife a widow. And for thy host, stay it by the wild fig-tree, where the city may best be scaled, and the wall is open to assault. ^6.490 Nay, go thou to the house and busy thyself with thine own tasks, the loom and the distaff, and bid thy handmaids ply their work: but war shall be for men, for all, but most of all for me, of them that dwell in Ilios. So spake glorious Hector and took up his helm ^14.319 for never yet did desire for goddess or mortal woman so shed itself about me and overmaster the heart within my breast—nay, not when I was seized with love of the wife of Ixion, who bare Peirithous, the peer of the gods in counsel; nor of Danaë of the fair ankles, daughter of Acrisius, ^21.300 toward the plain, or mightily did the bidding of the gods arouse him; and the whole plain was filled with a flood of water, and many goodly arms and corpses of youths slain in battle were floating there. But on high leapt his knees, as he rushed straight on against the flood, nor might the wide-flowing River stay him; for Athene put in him great strength. ^24.453 hewing therefor beams of fir —and they had roofed it over with downy thatch, gathered from the meadows; and round it they reared for him, their king, a great court with thick-set pales; and the door thereof was held by one single bar of fir that ^24.455 three Achaeans were wont to drive home, and three to draw back the great bolt of the door (three of the rest, but Achilles would drive it home even of himself)—then verily the helper Hermes opened the door for the old man, and brought in the glorious gifts for the swift-footed son of Peleus; and from the chariot he stepped down to the ground and spake, saying: ' ' None

16. None, None, nan (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • gender • gender, , and biological sex • gender, definitions of • gender, female • gender, transgression of • spaces, gendered • transgression, of gender

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 120; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 259, 261; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 29; Lyons (1997), Gender and Immortality: Heroines in Ancient Greek Myth and Cult, 126; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 82; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73; Skempis and Ziogas (2014), Geography, Topography, Landscape: Configurations of Space in Greek and Roman Epic 71, 79

17. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amazons, gender status of • gender, definitions of • truth, gender and

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 164; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73, 172, 174, 190

18. None, None, nan (6th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender, female • stereotype (see also gender”)

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 29; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 129

19. Euripides, Medea, 248-251, 439-440, 744-755 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amazons, gender status of • gender (see also identity”, stereotypes”), gender roles • gender and oaths • gender, and oaths • gender, definitions of • oaths, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 149, 150; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 166; Park (2023), Reciprocity, Truth, and Gender in Pindar and Aeschylus. 73; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 24

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248 λέγουσι δ' ἡμᾶς ὡς ἀκίνδυνον βίον"²⁴⁹ ζῶμεν κατ' οἴκους, οἱ δὲ μάρνανται δορί," "²⁵⁰ κακῶς φρονοῦντες: ὡς τρὶς ἂν παρ' ἀσπίδα" "²⁵¹ στῆναι θέλοιμ' ἂν μᾶλλον ἢ τεκεῖν ἅπαξ." "⁴³⁹ βέβακε δ' ὅρκων χάρις, οὐδ' ἔτ' αἰδὼς" "⁴⁴⁰ ̔Ελλάδι τᾷ μεγάλᾳ μένει, αἰθερία δ' ἀνέ-" "⁷⁴⁴ σκῆψίν τιν' ἐχθροῖς σοῖς ἔχοντα δεικνύναι," "⁷⁴⁵ τὸ σόν τ' ἄραρε μᾶλλον: ἐξηγοῦ θεούς." "⁷⁴⁶ ὄμνυ πέδον Γῆς πατέρα θ' ̔́Ηλιον πατρὸς" '⁷⁴⁷ τοὐμοῦ θεῶν τε συντιθεὶς ἅπαν γένος. ⁷⁴⁸ τί χρῆμα δράσειν ἢ τί μὴ δράσειν; λέγε.' "⁷⁴⁹ μήτ' αὐτὸς ἐκ γῆς σῆς ἔμ' ἐκβαλεῖν ποτε," "⁷⁵⁰ μήτ', ἄλλος ἤν τις τῶν ἐμῶν ἐχθρῶν ἄγειν" '⁷⁵¹ χρῄζῃ, μεθήσειν ζῶν ἑκουσίῳ τρόπῳ.' "⁷⁵² ὄμνυμι Γαῖαν ̔Ηλίου θ' ἁγνὸν σέλας" '⁷⁵³ θεούς τε πάντας ἐμμενεῖν ἅ σου κλύω.' "⁷⁵⁴ ἀρκεῖ: τί δ' ὅρκῳ τῷδε μὴ 'μμένων πάθοις;" '⁷⁵⁵ ἃ τοῖσι δυσσεβοῦσι γίγνεται βροτῶν.' "" None

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248 he goeth forth and rids his soul of its disgust, betaking him to some friend or comrade of like age; whilst we must needs regard his single self.'²⁴⁹ And yet they say we live secure at home, while they are at the wars, ²⁵⁰ with their sorry reasoning, for I would gladly take my stand in battle array three times o’er, than once give birth. ⁴³⁹ Gone is the grace that oaths once had. Through all the breadth ⁴⁴⁰ of Hellas honour is found no more; to heaven hath it sped away. For thee no father’s house is open, woe is thee! to be a haven from the troublous storm, while o’er thy home is set another queen, the bride that i ⁷⁴⁴ Lady, thy words show much foresight, so if this is thy will, I do not refuse. For I shall feel secure and safe if I have some pretext to offer to thy foes, ⁷⁴⁵ and thy case too the firmer stands. Now name thy gods. Medea ⁷⁴⁶ Swear by the plain of Earth, by Helios my father’s sire, and, in one comprehensive oath, by all the race of gods. Aegeu ⁷⁴⁸ What shall I swear to do, from what refrain? tell me that. Medea ⁷⁴⁹ Swear that thou wilt never of thyself expel me from thy land, ⁷⁵⁰ nor, whilst life is thine, permit any other, one of my foes maybe, to hale me thence if so he will. Aegeu ⁷⁵² By earth I swear, by the sun-god’s holy beam and by all the host of heaven that I will stand fast to the terms, I hear thee make. Medea ⁷⁵⁴ ’Tis enough. If thou shouldst break this oath, what curse dost thou invoke upon thyself? Aegeu ⁷⁵⁵ Whate’er betides the impious. Medea ' None

20. Hebrew Bible, 1 Chronicles, 29.2 (5th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender roles • gender, in ancient Judaism, considerations of Dead Sea scrolls

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 53; Gera (2014), Judith, 470

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29.2 וַיֹּאמֶר דָּוִיד לְכָל־הַקָּהָל בָּרְכוּ־נָא אֶת־יְהוָה אֱלֹהֵיכֶם וַיְבָרֲכוּ כָל־הַקָּהָל לַיהוָה אֱלֹהֵי אֲבֹתֵיהֶם וַיִּקְּדוּ וַיִּשְׁתַּחֲווּ לַיהוָה וְלַמֶּלֶךְ׃^29.2 וּכְכָל־כֹּחִי הֲכִינוֹתִי לְבֵית־אֱלֹהַי הַזָּהָב לַזָּהָב וְהַכֶּסֶף לַכֶּסֶף וְהַנְּחֹשֶׁת לַנְּחֹשֶׁת הַבַּרְזֶל לַבַּרְזֶל וְהָעֵצִים לָעֵצִים אַבְנֵי־שֹׁהַם וּמִלּוּאִים אַבְנֵי־פוּךְ וְרִקְמָה וְכֹל אֶבֶן יְקָרָה וְאַבְנֵי־שַׁיִשׁ לָרֹב׃ ' None

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29.2 Now I have prepared with all my might for the house of my God the gold for the things of gold, and the silver for the things of silver, and the brass for the things of brass, the iron for the things of iron, and wood for the things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance.'' None

21. Herodotus, Histories, 4.114, 5.78, 8.87 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • Amazons, gender status of • Artemisia of Halicarnassus (see also Halicarnassus, queen of”), and gender • Diodorus Siculus,, sex/gender variance in • Herodotus,, sex/gender variance in • gender (see also identity”, stereotypes”), bias • gender roles • gender, character and physiology • gender, equality

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154; Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 63; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 53, 59, 60; Gera (2014), Judith, 68, 69; Wolfsdorf (2020), Early Greek Ethics, 510, 527

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4.114 μετὰ δὲ συμμίξαντες τὰ στρατόπεδα οἴκεον ὁμοῦ, γυναῖκα ἔχων ἕκαστος ταύτην τῇ τὸ πρῶτον συνεμίχθη. τὴν δὲ φωνὴν τὴν μὲν τῶν γυναικῶν οἱ ἄνδρες οὐκ ἐδυνέατο μαθεῖν, τὴν δὲ τῶν ἀνδρῶν αἱ γυναῖκες συνέλαβον. ἐπεὶ δὲ συνῆκαν ἀλλήλων, ἔλεξαν πρὸς τὰς Ἀμαζόνας τάδε οἱ ἄνδρες. “ἡμῖν εἰσὶ μὲν τοκέες, εἰσὶ δὲ κτήσιες· νῦν ὦν μηκέτι πλεῦνα χρόνον ζόην τοιήνδε ἔχωμεν, ἀλλʼ ἀπελθόντες ἐς τὸ πλῆθος διαιτώμεθα. γυναῖκας δὲ ἕξομεν ὑμέας καὶ οὐδαμὰς ἄλλας.” αἳ δὲ πρὸς ταῦτα ἔλεξαν τάδε. “ἡμεῖς οὐκ ἂν δυναίμεθα οἰκέειν μετὰ τῶν ὑμετερέων γυναικῶν· οὐ γὰρ τὰ αὐτὰ νόμαια ἡμῖν τε κἀκείνῃσι ἐστί. ἡμεῖς μὲν τοξεύομέν τε καὶ ἀκοντίζομεν καὶ ἱππαζόμεθα, ἔργα δὲ γυναικήια οὐκ ἐμάθομεν· αἱ δὲ ὑμέτεραι γυναῖκες τούτων μὲν οὐδὲν τῶν ἡμεῖς κατελέξαμεν ποιεῦσι, ἔργα δὲ γυναικήια ἐργάζονται μένουσαι ἐν τῇσι ἁμάξῃσι, οὔτʼ ἐπὶ θήρην ἰοῦσαι οὔτε ἄλλῃ οὐδαμῇ. οὐκ ἂν ὦν δυναίμεθα ἐκείνῃσι συμφέρεσθαι. ἀλλʼ εἰ βούλεσθε γυναῖκας ἔχειν ἡμέας καὶ δοκέειν εἶναι δίκαιοι, ἐλθόντες παρὰ τοὺς τοκέας ἀπολάχετε τῶν κτημάτων τὸ μέρος, καὶ ἔπειτα ἐλθόντες οἰκέωμεν ἐπὶ ἡμέων αὐτῶν.” ἐπείθοντο καὶ ἐποίησαν ταῦτα οἱ νεηνίσκοι. ^5.78 Ἀθηναῖοι μέν νυν ηὔξηντο. δηλοῖ δὲ οὐ κατʼ ἓν μοῦνον ἀλλὰ πανταχῇ ἡ ἰσηγορίη ὡς ἔστι χρῆμα σπουδαῖον, εἰ καὶ Ἀθηναῖοι τυραννευόμενοι μὲν οὐδαμῶν τῶν σφέας περιοικεόντων ἦσαν τὰ πολέμια ἀμείνους, ἀπαλλαχθέντες δὲ τυράννων μακρῷ πρῶτοι ἐγένοντο. δηλοῖ ὦν ταῦτα ὅτι κατεχόμενοι μὲν ἐθελοκάκεον ὡς δεσπότῃ ἐργαζόμενοι, ἐλευθερωθέντων δὲ αὐτὸς ἕκαστος ἑωυτῷ προεθυμέετο κατεργάζεσθαι. ^8.87 κατὰ μὲν δὴ τοὺς ἄλλους οὐκ ἔχω μετεξετέρους εἰπεῖν ἀτρεκέως ὡς ἕκαστοι τῶν βαρβάρων ἢ τῶν Ἑλλήνων ἠγωνίζοντο· κατὰ δὲ Ἀρτεμισίην τάδε ἐγένετο, ἀπʼ ὧν εὐδοκίμησε μᾶλλον ἔτι παρὰ βασιλέι. ἐπειδὴ γὰρ ἐς θόρυβον πολλὸν ἀπίκετο τὰ βασιλέος πρήγματα, ἐν τούτῳ τῷ καιρῷ ἡ νηῦς ἡ Ἀρτεμισίης ἐδιώκετο ὑπὸ νεὸς Ἀττικῆς· καὶ ἣ οὐκ ἔχουσα διαφυγεῖν, ἔμπροσθε γὰρ αὐτῆς ἦσαν ἄλλαι νέες φίλιαι, ἡ δὲ αὐτῆς πρὸς τῶν πολεμίων μάλιστα ἐτύγχανε ἐοῦσα, ἔδοξέ οἱ τόδε ποιῆσαι, τὸ καὶ συνήνεικε ποιησάσῃ. διωκομένη γὰρ ὑπὸ τῆς Ἀττικῆς φέρουσα ἐνέβαλε νηὶ φιλίῃ ἀνδρῶν τε Καλυνδέων καὶ αὐτοῦ ἐπιπλέοντος τοῦ Καλυνδέων βασιλέος Δαμασιθύμου. εἰ μὲν καί τι νεῖκος πρὸς αὐτὸν ἐγεγόνεε ἔτι περὶ Ἑλλήσποντον ἐόντων, οὐ μέντοι ἔχω γε εἰπεῖν οὔτε εἰ ἐκ προνοίης αὐτὰ ἐποίησε, οὔτε εἰ συνεκύρησε ἡ τῶν Καλυνδέων κατὰ τύχην παραπεσοῦσα νηῦς. ὡς δὲ ἐνέβαλέ τε καὶ κατέδυσε, εὐτυχίῃ χρησαμένη διπλᾶ ἑωυτὴν ἀγαθὰ ἐργάσατο. ὅ τε γὰρ τῆς Ἀττικῆς νεὸς τριήραρχος ὡς εἶδέ μιν ἐμβάλλουσαν νηὶ ἀνδρῶν βαρβάρων, νομίσας τὴν νέα τὴν Ἀρτεμισίης ἢ Ἑλληνίδα εἶναι ἢ αὐτομολέειν ἐκ τῶν βαρβάρων καὶ αὐτοῖσι ἀμύνειν, ἀποστρέψας πρὸς ἄλλας ἐτράπετο.'' None

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4.114 Presently they joined their camps and lived together, each man having for his wife the woman with whom he had had intercourse at first. Now the men could not learn the women's language, but the women mastered the speech of the men; ,and when they understood each other, the men said to the Amazons, “We have parents and possessions; therefore, let us no longer live as we do, but return to our people and be with them; and we will still have you, and no others, for our wives.” To this the women replied: ,“We could not live with your women; for we and they do not have the same customs. We shoot the bow and throw the javelin and ride, but have never learned women's work; and your women do none of the things of which we speak, but stay in their wagons and do women's work, and do not go out hunting or anywhere else. ,So we could never agree with them. If you want to keep us for wives and to have the name of fair men, go to your parents and let them give you the allotted share of their possessions, and after that let us go and live by ourselves.” The young men agreed and did this. " ^5.78 So the Athenians grew in power and proved, not in one respect only but in all, that equality is a good thing. Evidence for this is the fact that while they were under tyrannical rulers, the Athenians were no better in war than any of their neighbors, yet once they got rid of their tyrants, they were by far the best of all. This, then, shows that while they were oppressed, they were, as men working for a master, cowardly, but when they were freed, each one was eager to achieve for himself. ' "^8.87 I cannot say exactly how each of the other barbarians or Hellenes fought, but this is what happened to Artemisia, and it gave her still higher esteem with the king: ,When the king's side was all in commotion, at that time Artemisia's ship was pursued by a ship of Attica. She could not escape, for other allied ships were in front of her and hers was the nearest to the enemy. So she resolved to do something which did in fact benefit her: as she was pursued by the Attic ship, she charged and rammed an allied ship, with a Calyndian crew and Damasithymus himself, king of the Calyndians, aboard. ,I cannot say if she had some quarrel with him while they were still at the Hellespont, or whether she did this intentionally or if the ship of the Calyndians fell in her path by chance. ,But when she rammed and sank it, she had the luck of gaining two advantages. When the captain of the Attic ship saw her ram a ship with a barbarian crew, he decided that Artemisia's ship was either Hellenic or a deserter from the barbarians fighting for them, so he turned away to deal with others. "" None

22. Thucydides, The History of The Peloponnesian War, 2.45.2 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Amazons, gender status of • gender

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 153, 154; Pillinger (2019), Cassandra and the Poetics of Prophecy in Greek and Latin Literature, 14

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2.45.2 εἰ δέ με δεῖ καὶ γυναικείας τι ἀρετῆς, ὅσαι νῦν ἐν χηρείᾳ ἔσονται, μνησθῆναι, βραχείᾳ παραινέσει ἅπαν σημανῶ. τῆς τε γὰρ ὑπαρχούσης φύσεως μὴ χείροσι γενέσθαι ὑμῖν μεγάλη ἡ δόξα καὶ ἧς ἂν ἐπ’ ἐλάχιστον ἀρετῆς πέρι ἢ ψόγου ἐν τοῖς ἄρσεσι κλέος ᾖ.'' None

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2.45.2 On the other hand if I must say anything on the subject of female excellence to those of you who will now be in widowhood, it will be all comprised in this brief exhortation. Great will be your glory in not falling short of your natural character; and greatest will be hers who is least talked of among the men whether for good or for bad. '' None

23. Xenophon, On Household Management, 3.10-3.12, 7.22 (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Amazons, gender status of • gender

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154; Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 121; Keener(2005), First-Second Corinthians, 119

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3.10 Would you have me break in colts, Socrates ? of course not, no more than I would have you buy children to train as agricultural labourers; but horses and human beings alike, I think, on reaching a certain age forthwith become useful and go on improving. I can also show you that husbands differ widely in their treatment of their wives, and some succeed in winning their co-operation and thereby increase their estates, while others bring utter ruin on their houses by their behaviour to them. ^3.11 And ought one to blame the husband or the wife for that, Socrates ? When a sheep is ailing, said Socrates , we generally blame the shepherd, and when a horse is vicious, we generally find fault with his rider. In the case of a wife, if she receives instruction in the right way from her husband and yet does badly, perhaps she should bear the blame; but if the husband does not instruct his wife in the right way of doing things, and so finds her ignorant, should he not bear the blame himself? ^3.12 Anyhow, Critobulus, you should tell us the truth, for we are all friends here. Is there anyone to whom you commit more affairs of importance than you commit to your wife? There is not. Is there anyone with whom you talk less? There are few or none, I confess. ^7.22 And since both the indoor and the outdoor tasks demand labour and attention, God from the first adapted the woman’s nature, I think, to the indoor and man’s to the outdoor tasks and cares.'' None

24. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Amazons, gender status of • fury, cf. anger gall, cf. bile gender • gender and oaths • gender roles, in expressing anger • gender, and oaths • oaths, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148, 149; Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 155; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 132; Riess (2012), Performing interpersonal violence: court, curse, and comedy in fourth-century BCE Athens, 261, 270, 294; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 24

25. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • Zeus,oaths invoking, gender and • gender, and oaths • gender, and sexuality • language of oaths, and gender • oaths, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 148; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 321, 322, 323; Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 119

26. None, None, nan (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender and oaths • gender, and oaths • oaths, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 149; Sommerstein and Torrance (2014), Oaths and Swearing in Ancient Greece, 24

27. None, None, nan (5th cent. BCE - 4th cent. BCE)
Tagged with subjects: • gender differences • gender, and oaths • oaths, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 151; Huebner (2013), The Family in Roman Egypt: A Comparative Approach to Intergenerational Solidarity , 168

28. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender, weaving as women’s activity • religion, and gender issues • weaving, as gendered activity

Found in books: Johnson (2008), Ovid before Exile: Art and Punishment in the Metamorphoses, 82, 83; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 255

29. None, None, nan (4th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender • gender, , and age

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 23; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 51

30. None, None, nan (4th cent. BCE - 4th cent. BCE)
Tagged with subjects: • gender • gender studies

Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 153; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 178

31. None, None, nan (3rd cent. BCE - 2nd cent. BCE)
Tagged with subjects: • astrologers, gender of • gender, , definition of

Found in books: Bowen and Rochberg (2020), Hellenistic Astronomy: The Science in its contexts, 309; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 21

32. Septuagint, Judith, 4.9-4.12, 9.13, 10.3, 13.7-13.9, 13.15 (2nd cent. BCE - 0th cent. CE)
Tagged with subjects: • gender roles • gender, • gender, significance of, in stories of Esther, Judith, and Susanna • storytelling, postexilic, exile and gender in

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 245, 246, 247, 249; Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 304; Gera (2014), Judith, 68, 74, 98, 101, 104, 107, 108, 290, 320, 329, 330, 345, 346, 373, 398, 428, 470

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4.9 And every man of Israel cried out to God with great fervor, and they humbled themselves with much fasting. ^4.10 They and their wives and their children and their cattle and every resident alien and hired laborer and purchased slave -- they all girded themselves with sackcloth. ^4.11 And all the men and women of Israel, and their children, living at Jerusalem, prostrated themselves before the temple and put ashes on their heads and spread out their sackcloth before the Lord. ^4.12 They even surrounded the altar with sackcloth and cried out in unison, praying earnestly to the God of Israel not to give up their infants as prey and their wives as booty, and the cities they had inherited to be destroyed, and the sanctuary to be profaned and desecrated to the malicious joy of the Gentiles. ^9.13 Make my deceitful words to be their wound and stripe, for they have planned cruel things against thy covet, and against thy consecrated house, and against the top of Zion, and against the house possessed by thy children. ' "^10.3 and she removed the sackcloth which she had been wearing, and took off her widow's garments, and bathed her body with water, and anointed herself with precious ointment, and combed her hair and put on a tiara, and arrayed herself in her gayest apparel, which she used to wear while her husband Manasseh was living. " ^13.7 She came close to his bed and took hold of the hair of his head, and said, "Give me strength this day, O Lord God of Israel!" ^13.8 And she struck his neck twice with all her might, and severed it from his body. ' "^13.9 Then she tumbled his body off the bed and pulled down the canopy from the posts; after a moment she went out, and gave Holofernes' head to her maid, " ^13.15 Then she took the head out of the bag and showed it to them, and said, "See, here is the head of Holofernes, the commander of the Assyrian army, and here is the canopy beneath which he lay in his drunken stupor. The Lord has struck him down by the hand of a woman. '' None

33. Diodorus Siculus, Historical Library, 2.5, 32.12.1 (1st cent. BCE - 1st cent. BCE)
Tagged with subjects: • Diodorus Siculus,, sex/gender variance in • Semiramis,, and challenging of the sex/gender binary • gender, , and biological sex • gender, , definition of • gender, , gender binary • gender-ambiguous clothing

Found in books: Bosak-Schroeder (2020), Other Natures: Environmental Encounters with Ancient Greek Ethnography, 76, 203; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 87, 88; Stephens and Winkler (1995), Ancient Greek Novels: The Fragments: Introduction, Text, Translation, and Commentary, 25

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2.5 1. \xa0Such, then, is in substance the story that is told about the birth of Semiramis. And when she had already come to the age of marriage and far surpassed all the other maidens in beauty, an officer was sent from the king's court to inspect the royal herds; his name was Onnes, and he stood first among the members of the king's council and had been appointed governor over all Syria. He stopped with Simmas, and on seeing Semiramis was captivated by her beauty; consequently he earnestly entreated Simmas to give him the maiden in lawful marriage and took her off to Ninus, where he married her and begat two sons, Hyapates and Hydaspes.,2. \xa0And since the other qualities of Semiramis were in keeping with the beauty of her countece, it turned out that her husband became completely enslaved by her, and since he would do nothing without her advice he prospered in everything.,3. \xa0It was at just this time that the king, now that he had completed the founding of the city which bore his name, undertook his campaign against the Bactrians. And since he was well aware of the great number and the valour of these men, and realized that the country had many places which because of their strength could not be approached by an enemy, he enrolled a great host of soldiers from all the negotiations under his sway; for as he had come off badly in his earlier campaign, he was resolved on appearing before Bactriana with a force many times as large as theirs.,4. \xa0Accordingly, after the army had been assembled from every source, it numbered, as Ctesias has stated in his history, one million seven hundred thousand foot-soldiers, two hundred and ten thousand cavalry, and slightly less than ten thousand six hundred scythe-bearing chariots.,5. \xa0Now at first hearing the great size of the army is incredible, but it will not seem at all impossible to any who consider the great extent of Asia and the vast numbers of the peoples who inhabit it. For if a man, disregarding the campaign of Darius against the Scythians with eight hundred thousand men and the crossing made by Xerxes against Greece with a host beyond number, should consider the events which have taken place in Europe only yesterday or the day before, he would the more quickly come to regard the statement as credible.,6. \xa0In Sicily, for instance, Dionysius led forth on his campaigns from the single city of the Syracusans one\xa0hundred and twenty thousand foot-soldiers and twelve thousand cavalry, and from a single harbour four hundred warships, some of which were quadriremes and quinqueremes;,7. \xa0and the Romans, a little before the time of Hannibal, foreseeing the magnitude of the war, enrolled all the men in Italy who were fit for military service, both citizens and allies, and the total sum of them fell only a little short of one million; and yet as regards the number of inhabitants a man would not compare all Italy with a single one of the nations of Asia. Let these facts, then, be a sufficient reply on our part to those who try to estimate the populations of the nations of Asia in ancient times on the strength of inferences drawn from the desolation which at the present time prevails in its cities." "^32.12.1 \xa0Likewise in Naples and a good many other places sudden changes of this sort are said to have occurred. Not that the male and female natures have been united to form a truly bisexual type, for that is impossible, but that Nature, to mankind's consternation and mystification, has through the bodily parts falsely given this impression. And this is the reason why we have considered these shifts of sex worthy of record, not for the entertainment, but for the improvement of our readers. For many men, thinking such things to be portents, fall into superstition, and not merely isolated individuals, but even nations and cities."" None

34. Ovid, Ars Amatoria, 1.509, 1.513-1.522 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • gender • gender, effeminacy

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 177; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 237

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1.509 Forma viros neglecta decet; Minoida Theseus ^1.513 Munditie placeant, fuscentur corpora Campo: ^1.514 rend= ^1.515 Lingula ne rigeat, careant rubigine dentes, ^1.517 Nec male deformet rigidos tonsura capillos: ^1.519 Et nihil emineant, et sint sine sordibus ungues: ^1.521 Nec male odorati sit tristis anhelitus oris: ^1.522 rend='' None

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1.509 'Twill come, and that's the cheapest way to give." ^1.513 of bad example to thy future love ;' "^1.514 But get it gratis, and she'll give thee more," '^1.515 For fear of losing what she gave before. ^1.516 The losing gamester shakes the box in vain, ^1.517 And bleeds, and loses on, in hopes to gain. ^1.518 Write then, and in thy letter, as I said, ^1.519 Let her with mighty promises be fed.' "^1.520 Cydyppe by a letter was betray'd," "^1.521 Writ on an apple to th' unwary maid;" '^1.522 She read herself into a marriage vow,'" None

35. Ovid, Fasti, 2.847, 4.133-4.160 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Gender • gender • gender, role of, in story of Susanna • gendering, of death

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 136; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 169, 184; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 31; Pinheiro et al. (2018), Cultural Crossroads in the Ancient Novel, 129

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2.847 fertur in exequias animi matrona virilis ^4.133 Rite deam colitis Latiae matresque nurusque ^4.134 et vos, quis vittae longaque vestis abest. ^4.135 aurea marmoreo redimicula demite collo, ^4.136 demite divitias: tota lavanda dea est. ^4.137 aurea siccato redimicula reddite collo: ^4.138 nunc alii flores, nunc nova danda rosa est. ^4.139 vos quoque sub viridi myrto iubet ipsa lavari: ^4.140 causaque, cur iubeat (discite!), certa subest ^4.141 litore siccabat rorantes nuda capillos: ^4.142 viderunt satyri, turba proterva, deam. ^4.143 sensit et opposita texit sua corpora myrto: ^4.144 tuta fuit facto vosque referre iubet. ^4.145 discite nunc, quare Fortunae tura Virili ^4.146 detis eo, calida qui locus umet aqua. ^4.147 accipit ille locus posito velamine cunctas ^4.148 et vitium nudi corporis omne videt; ^4.149 ut tegat hoc celetque viros, Fortuna Virilis ^4.150 praestat et hoc parvo ture rogata facit, ^4.151 nec pigeat tritum niveo cum lacte papaver ^4.152 sumere et expressis mella liquata favis; ^4.153 cum primum cupido Venus est deducta marito, ^4.154 hoc bibit: ex illo tempore nupta fuit. ^4.155 supplicibus verbis illam placate: sub illa ^4.156 et forma et mores et bona fama manet. ^4.157 Roma pudicitia proavorum tempore lapsa est: ^4.158 Cymaeam, veteres, consuluistis anum. ^4.159 templa iubet fieri Veneri, quibus ordine factis ^4.160 inde Venus verso nomina corde tenet.'' None

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2.847 They carried her to her funeral, a woman with a man’s courage, ^4.133 Perform the rites of the goddess, Roman brides and mothers, ^4.134 And you who must not wear the headbands and long robes. ^4.135 Remove the golden necklaces from her marble neck, ^4.136 Remove her riches: the goddess must be cleansed, complete. ^4.137 Return the gold necklaces to her neck, once it’s dry: ^4.138 Now she’s given fresh flowers, and new-sprung roses. ^4.139 She commands you too to bathe, under the green myrtle, ^4.140 And there’s a particular reason for her command (learn, now!). ^4.141 Naked, on the shore, she was drying her dripping hair: ^4.142 The Satyrs, that wanton crowd, spied the goddess. ^4.143 She sensed it, and hid her body with a screen of myrtle: ^4.144 Doing so, she was safe: she commands that you do so too. ^4.145 Learn now why you offer incense to Fortuna Virilis, ^4.146 In that place that steams with heated water. ^4.147 All women remove their clothes on entering, ^4.148 And every blemish on their bodies is seen: ^4.149 Virile Fortune undertakes to hide those from the men, ^4.150 And she does this at the behest of a little incense. ^4.151 Don’t begrudge her poppies, crushed in creamy milk ^4.152 And in flowing honey, squeezed from the comb: ^4.153 When Venus was first led to her eager spouse, ^4.154 She drank so: and from that moment was a bride. ^4.155 Please her with words of supplication: beauty, ^4.156 Virtue, and good repute are in her keeping. ^4.157 In our forefather’s time Rome lapsed from chastity: ^4.158 And the ancients consulted the old woman of Cumae. ^4.159 She ordered a temple built to Venus: when it was done ^4.160 Venus took the name of Heart-Changer (Verticordia).'' None

36. Philo of Alexandria, On Flight And Finding, 51 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Gender of words • gender, symbolism • sexual (gendered)

Found in books: Heo (2023), Images of Torah: From the Second-Temple Period to the Middle Ages. 264; Sly (1990), Philo's Perception of Women, 45

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51 And he calls Bethuel the father of Rebekkah. How, then, can the daughter of God, namely, wisdom, be properly called a father? is it because the name indeed of wisdom is feminine but the sex masculine? For indeed all the virtues bear the names of women, but have the powers and actions of full-grown men, since whatever is subsequent to God, even if it be the most ancient of all other things, still has only the second place when compared with that omnipotent Being, and appears not so much masculine as feminine, in accordance with its likeness to the other creatures; for as the male always has the precedence, the female falls short, and is inferior in rank. '' None

37. Philo of Alexandria, On The Special Laws, 3.172-3.173, 3.175 (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Philo, contrasted with Musonius Rufus on gender • civil trials, and testimony of women, gender • religion, and gender issues

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 281; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 256

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3.172 But when men are abusing one another or fighting, for women to venture to run out under pretence of assisting or defending them, is a blameable action and one of no slight shamelessness, since even, in the times of war and of military expeditions, and of dangers to their whole native land, the law does not choose that they should be enrolled as its defenders; looking at what is becoming, which it thinks desirable to preserve unchangeable at all times and in all places, thinking that this very thing is of itself better than victory, or then freedom, or than any kind of success and prosperity. ^3.173 Moreover, if any woman, hearing that her husband is being assaulted, being out of her affection for him carried away by love for her husband, should yield to the feelings which overpower her and rush forth to aid him, still let her not be so audacious as to behave like a man, outrunning the nature of a woman; {16}{^3.175 For let not such a woman be let go on the ground that she appears to have done this action in order to assist her own husband; but let her be impeached and suffer the punishment due to her excessive audacity, so that if she should ever be inclined to commit the same offence again she may not have an opportunity of doing so; and other women, also, who might be inclined to be precipitate, may be taught by fear to be moderate and to restrain themselves. And let the punishment be the cutting off of the hand which has touched what it ought not to have touched. '' None

38. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic rites, gendered elements • Gender • gender • gender, , and age • gender, in Graeco-Roman sources • gender, role of, in story of Susanna • gendering, of death • identity, and gender • statues, as monumental form, and gender

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 136; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 29; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 188; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 188; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 30; Mowat (2021), Engendering the Future: Divination and the Construction of Gender in the Late Roman Republic, 94; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 90; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 180; Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 359; Welch (2015), Tarpeia: Workings of a Roman Myth. 54, 154

39. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • gender (see also identity”, stereotypes”), gender roles • gender, effeminacy • gender, roles, reversal of

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 164, 165; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 133

40. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bona Dea and Hercules, articulation of gender in • Gender • Gender, roles • gender • gender (see also identity”, stereotypes”), gender roles

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 193, 194, 198; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 157; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 183, 184, 185, 186, 187; Welch (2015), Tarpeia: Workings of a Roman Myth. 170

41. Mishnah, Niddah, 2.1 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • gender • gender, economy

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 142, 174; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 229

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2.1 כָּל הַיָּד הַמַּרְבָּה לִבְדֹּק בְּנָשִׁים, מְשֻׁבַּחַת. וּבַאֲנָשִׁים, תִּקָּצֵץ. הַחֵרֶשֶׁת וְהַשּׁוֹטָה וְהַסּוּמָא וְשֶׁנִּטְרְפָה דַעְתָּהּ, אִם יֶשׁ לָהֶן פִּקְחוֹת, מְתַקְּנוֹת אוֹתָן וְהֵן אוֹכְלוֹת בַּתְּרוּמָה. דֶּרֶךְ בְּנוֹת יִשְׂרָאֵל, מְשַׁמְּשׁוֹת בִּשְׁנֵי עִדִּים, אֶחָד לוֹ וְאֶחָד לָהּ. הַצְּנוּעוֹת מְתַקְּנוֹת לָהֶן שְׁלִישִׁי, לְתַקֵּן אֶת הַבָּיִת:'' None

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2.1 Every hand that makes frequent examination: In the case of women is praiseworthy, But in the case of men it ought to be cut off. In the case of a deaf, an person not of sound senses, a blind or an insane woman, if other women of sound senses are available they attend to her, and they may eat terumah. It is the custom of the daughters of Israel to have intercourse using two testing-rags, one for the man and the other for herself. Virtuous women prepare also a third rag to prepare the \\"house\\" before intercourse.'' None

42. Mishnah, Zavim, 2.2 (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • gender • gender, economy

Found in books: Balberg (2014), Purity, Body, and Self in Early Rabbinic Literature, 144, 145, 160, 228; Rosen-Zvi (2012), The Mishnaic Sotah Ritual: Temple, Gender and Midrash, 229

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2.2 בְּשִׁבְעָה דְרָכִים בּוֹדְקִין אֶת הַזָּב עַד שֶׁלֹּא נִזְקַק לְזִיבָה. בְּמַאֲכָל, בְּמִשְׁתֶּה, וּבְמַשָּׂא, בִּקְפִיצָה, בְּחֹלִי, וּבְמַרְאֶה וּבְהִרְהוּר. הִרְהֵר עַד שֶׁלֹּא רָאָה אוֹ שֶׁרָאָה עַד שֶׁלֹּא הִרְהֵר. רַבִּי יְהוּדָה אוֹמֵר, אֲפִלּוּ רָאָה בְהֵמָה, חַיָּה וָעוֹף מִתְעַסְּקִין זֶה עִם זֶה, אֲפִלּוּ רָאָה בִגְדֵי צֶבַע הָאִשָּׁה. רַבִּי עֲקִיבָא אוֹמֵר, אֲפִלּוּ אָכַל כָּל מַאֲכָל, בֵּין רַע בֵּין יָפֶה, וְשָׁתָה כָל מַשְׁקֶה. אָמְרוּ לוֹ, אֵין כָּאן זָבִין מֵעָתָּה. אָמַר לָהֶם, אֵין אַחֲרָיוּת זָבִים עֲלֵיכֶם. מִשֶּׁנִּזְקַק לְזִיבָה, אֵין בּוֹדְקִין אוֹתוֹ. אָנְסוֹ וּסְפֵקוֹ וְשִׁכְבַת זַרְעוֹ טְמֵאִים, שֶׁרַגְלַיִם לַדָּבָר. רָאָה רְאִיָּה רִאשׁוֹנָה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁנִיָּה, בּוֹדְקִין אוֹתוֹ. בַּשְּׁלִישִׁית, אֵין בּוֹדְקִין אוֹתוֹ. רַבִּי אֱלִיעֶזֶר אוֹמֵר, אַף בַּשְּׁלִישִׁית בּוֹדְקִין אוֹתוֹ, מִפְּנֵי הַקָּרְבָּן:'' None

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2.2 There are seven ways in which a zav is examined as long as he had not become subject to zivah: With regard to food, drink, as to what he had carried, whether he had jumped, whether he had been ill, what he had seen, or what he had thought. It doesn't matter whether he had thoughts before seeing a woman, or whether he had seen a woman before his thoughts. Rabbi Judah says: even if he had watched beasts, wild animals or birds having intercourse with each other, and even when he had seen a woman's dyed garments. Rabbi Akiva says: even if he had eaten any kind of food, be it good or bad, or had drunk any kind of liquid. They said to him: Then there will be no zavim in the world!’ He replied to them: you are not held responsible for the existence of zavim!’ Once he had become subject to zivah, no further examination takes place. Zov resulting from an accident, or that was at all doubtful, or an issue of semen, these are unclean, since there are grounds for the assumption that it is zivah. If he had at a first issue they examine him; On the second issue they examine him, but on the third issue they don't examine him. Rabbi Eliezer says: even on the third issue they examine him because of the sacrifice."" None

43. New Testament, 1 John, 2.1, 2.24 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Spirit, modes of presence,, withdrawal from Israel, Spirit, orthographic, translation, and gender issues • gender, translation • hierarchy, gender

Found in books: Damm (2018), Religions and Education in Antiquity, 155; Frey and Levison (2014), The Holy Spirit, Inspiration, and the Cultures of Antiquity Multidisciplinary Perspectives, 368; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 98

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2.1 Τεκνία μου, ταῦτα γράφω ὑμῖν ἵνα μὴ ἁμάρτητε. καὶ ἐάν τις ἁμάρτῃ, παράκλητον ἔχομεν πρὸς τὸν πατέρα Ἰησοῦν Χριστὸν δίκαιον, ^2.24 Ὑμεῖς ὃ ἠκούσατε ἀπʼ ἀρχῆς, ἐν ὑμῖν μενέτω· ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπʼ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ υἱῷ καὶ ἐν τῷ πατρὶ μενεῖτε.'' None

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2.1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous. ^2.24 Therefore, as for you, let that remain in you which you heard from the beginning. If that which you heard from the beginning remains in you, you also will remain in the Son, and in the Father. '' None

44. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Body, gender of • Gender • Luke-Acts, gendered agenda of • Thecla, renunciation of gender norms • ascetic celibacy of Christian women, transgression of ancient gender conventions • gender • gender, in Christian sources • gender, in Mediterranean culture • gender, study of, representation of women in ancient narratives • hierarchy, gender • meals, dining facilities, facilities, gender and • religion, and gender issues

Found in books: Cadwallader (2016), Stones, Bones and the Sacred: Essays on Material Culture and Religion in Honor of Dennis E, 331; Damm (2018), Religions and Education in Antiquity, 154, 155; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 269; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 158, 159; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202, 207; Esler (2000), The Early Christian World, 392; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 38, 136, 247, 250, 251, 252; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 198, 199, 207; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 31; Tupamahu (2022), Contesting Languages: Heteroglossia and the Politics of Language in the Early Church, 119, 144, 157, 158, 159, 160; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 381

^4.17 Διὰ τοῦτο ἔπεμψα ὑμῖν Τιμόθεον, ὅς ἐστίν μου τέκνον ἀγαπητὸν καὶ πιστὸν ἐν κυρίῳ, ὃς ὑμᾶς ἀναμνήσει τὰς ὁδούς μου τὰς ἐν Χριστῷ Ἰησοῦ, καθὼς πανταχοῦ ἐν πάσῃ ἐκκλησίᾳ διδάσκω. ^7.18 περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω· ἐν ἀκροβυστίᾳ κέκληταί τις; μὴ περιτεμνέσθω. ^11.2 Ἐπαινῶ δὲ ὑμᾶς ὅτι πάντα μου μέμνησθε καὶ καθὼς παρέδωκα ὑμῖν τὰς παραδόσεις κατέχετε. ^11.3 Θέλω δὲ ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ τοῦ χριστοῦ ὁ θεός. ^11.4 πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ· ^11.5 πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς, ἓν γάρ ἐστιν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. ^11.6 εἰ γὰρ οὐ κατακαλύπτεται γυνή, καὶ κειράσθω· εἰ δὲ αἰσχρὸν γυναικὶ τὸ κείρασθαι ἢ ξυρᾶσθαι, κατακαλυπτέσθω. ^11.7 ἀνὴρ μὲν γὰρ οὐκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλήν,εἰκὼνκαὶ δόξαθεοῦὑπάρχων· ἡ γυνὴ δὲ δόξα ἀνδρός ἐστιν. ^11.8 οὐ γάρ ἐστιν ἀνὴρ ἐκ γυναικός, ἀλλὰγυνὴ ἐξ ἀνδρός· ^11.9 καὶ γὰρ οὐκ ἐκτίσθη ἀνὴρ διὰ τὴν γυναῖκα, ἀλλὰ γυνὴ διὰ τὸν ἄνδρα. ^11.10 διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους. ^11.11 πλὴν οὔτε γυνὴ χωρὶς ἀνδρὸς οὔτε ἀνὴρ χωρὶς γυναικὸς ἐν κυρίῳ· ^11.12 ωσπερ γὰρ ἡ γυνὴ ἐκ τοῦ ἀνδρός, οὕτως καὶ ὁ ἀνὴρ διὰ τῆς γυναικός· τὰ δὲ πάντα ἐκ τοῦ θεοῦ. ^11.13 ἐν ὑμῖν αὐτοῖς κρίνατε· πρέπον ἐστὶν γυναῖκα ἀκατακάλυπτον τῷ θεῷ προσεύχεσθαι; ^11.14 οὐδὲ ἡ φύσις αὐτὴ διδάσκει ὑμᾶς ὅτι ἀνὴρ μὲν ἐὰν κομᾷ, ἀτιμία αὐτῷ ἐστίν, ^11.15 γυνὴ δὲ ἐὰν κομᾷ, δόξα αὐτῇ ἐστίν; ὅτι ἡ κόμη ἀντὶ περιβολαίου δέδοται αὐτῇ. ^11.16 Εἰ δέ τις δοκεῖ φιλόνεικος εἶναι, ἡμεῖς τοιαύτην συνήθειαν οὐκ ἔχομεν, οὐδὲ αἱ ἐκκλησίαι τοῦ θεοῦ. ^12.28 Καὶ οὓς μὲν ἔθετο ὁ θεὸς ἐν τῇ ἐκκλησίᾳ πρῶτον ἀποστόλους, δεύτερον προφήτας, τρίτον διδασκάλους, ἔπειτα δυνάμεις, ἔπειτα χαρίσματα ἰαμάτων, ἀντιλήμψεις, κυβερνήσεις, γένη γλωσσῶν. ^14.26 Τί οὖν ἐστίν, ἀδελφοί; ὅταν συνέρχησθε, ἕκαστος ψαλμὸν ἔχει, διδαχὴν ἔχει, ἀποκάλυψιν ἔχει, γλῶσσαν ἔχει, ἑρμηνίαν ἔχει· πάντα πρὸς οἰκοδομὴν γινέσθω. ^14.34 Αἱ γυναῖκες ἐν ταῖς ἐκκλησίαις σιγάτωσαν, οὐ γὰρ ἐπιτρέπεται αὐταῖς λαλεῖν· ἀλλὰ ὑποτασσέσθωσαν, καθὼς καὶ ὁ νόμος λέγει. ^14.35 εἰ δέ τι μανθάνειν θέλουσιν, ἐν οἴκῳ τοὺς ἰδίους ἄνδρας ἐπερωτάτωσαν, αἰσχρὸν γάρ ἐστιν γυναικὶ λαλεῖν ἐν ἐκκλησίᾳ. ^14.36 Ἢ ἀφʼ ὑμῶν ὁ λόγος τοῦ θεοῦ ἐξῆλθεν,' ' None

^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. ^7.18 Was anyone called having been circumcised? Let him not becomeuncircumcised. Has anyone been called in uncircumcision? Let him not becircumcised. ^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." '^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. ^14.26 What is it then, brothers? When you come together, each oneof you has a psalm, has a teaching, has a revelation, has anotherlanguage, has an interpretation. Let all things be done to build eachother up. ^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. ^14.36 What? Was it from you that the word of God went out? Or did it come toyou alone?' ' None

45. New Testament, 1 Timothy, 1.10, 2.1-2.4, 2.8-2.15, 4.3, 4.7, 4.12, 5.3-5.17, 6.1-6.2, 6.4 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Thomas, as critiquing or negating gender constructions • Gender • Gender, femininity • Luke-Acts, gendered agenda of • gender • gender studies • gender, gender roles • gender, study of, representation of women in ancient narratives

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 99; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35, 41; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 232; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 373; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 31, 139, 140, 141, 148, 149, 150, 151, 154, 155; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188, 190

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1.10 πόρνοις, ἀρσενοκοίταις, ἀνδραποδισταῖς, ψεύσταις, ἐπιόρκοις, καὶ εἴ τι ἕτερον τῇ ὑγιαινούσῃ διδασκαλίᾳ ἀντίκειται, ^2.1 Παρακαλῶ οὖν πρῶτον πάντων ποιεῖσθαι δεήσεις, προσευχάς, ἐντεύξεις, εὐχαριστίας, ὑπὲρ πάντων ἀνθρώπων, ^2.2 ὑπὲρ βασιλέων καὶ πάντων τῶν ἐν ὑπεροχῇ ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι. ^2.3 τοῦτο καλὸν καὶ ἀπόδεκτον ἐνώπιον τοῦ σωτῆρος ἡμῶν θεοῦ, ^2.4 ὃς πάντας ἀνθρώπους θέλει σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν. ^2.8 Βούλομαι οὖν προσεύχεσθαι τοὺς ἄνδρας ἐν παντὶ τόπῳ, ἐπαίροντας ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. ^2.9 Ὡσαύτως γυναῖκας ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης κοσμεῖν ἑαυτάς, μὴ ἐν πλέγμασιν καὶ χρυσίῳ ἢ μαργαρίταις ἢ ἱματισμῷ πολυτελεῖ, ^2.10 ἀλλʼ ὃ πρέπει γυναιξὶν ἐπαγγελλομέναις θεοσέβειαν, διʼ ἔργων ἀγαθῶν. ^2.11 Γυνὴ ἐν ἡσυχίᾳ μανθανέτω ἐν πάσῃ ὑποταγῇ· ^2.12 διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ. ^2.13 Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα· ^2.14 καὶ Ἀδὰμ οὐκ ἠπατήθη, ἡ δὲ γυνὴ ἐξαπατηθεῖσα ἐν παραβάσει γέγονεν. ^2.15 σωθήσεται δὲ διὰ τῆς τεκνογονίας, ἐὰν μείνωσιν ἐνπίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης. ^4.3 κωλυόντων γαμεῖν, ἀπέχεσθαι βρωμάτων ἃ ὁ θεὸς ἔκτισεν εἰς μετάλημψιν μετὰ εὐχαριστίας τοῖς πιστοῖς καὶ ἐπεγνωκόσι τὴν ἀλήθειαν. ^4.7 τοὺς δὲ βεβήλους καὶ γραώδεις μύθους παραιτοῦ. γύμναζε δὲ σεαυτὸν πρὸς εὐσέβειαν· ^4.12 μηδείς σου τῆς νεότητος καταφρονείτω, ἀλλὰ τύπος γίνου τῶν πιστῶν ἐν λόγῳ, ἐν ἀναστροφῇ, ἐν ἀγάπῃ, ἐν πίστει, ἐν ἁγνίᾳ. ^5.3 Χήρας τίμα τὰς ὄντως χήρας. ^5.4 εἰ δέ τις χήρα τέκνα ἢ ἔκγονα ἔχει, μανθανέτωσαν πρῶτον τὸν ἴδιον οἶκον εὐσεβεῖν καὶ ἀμοιβὰς ἀποδιδόναι τοῖς προγόνοις, τοῦτο γάρ ἐστιν ἀπόδεκτον ἐνώπιον τοῦ θεοῦ. ^5.5 ἡ δὲ ὄντως χήρα καὶ μεμονωμένηἤλπικεν ἐπὶ τὸν θεὸνκαὶ προσμένει ταῖς δεήσεσιν καὶ ταῖς προσευχαῖς νυκτὸς καὶ ἡμέρας· ^5.6 ἡ δὲ σπαταλῶσα ζῶσα τέθνηκεν. ^5.7 καὶ ταῦτα παράγγελλε, ἵνα ἀνεπίλημπτοι ὦσιν· ^5.8 εἰ δέ τις τῶν ἰδίων καὶ μάλιστα οἰκείων οὐ προνοεῖ, τὴν πίστιν ἤρνηται καὶ ἔστιν ἀπίστου χείρων. ^5.9 Χήρα καταλεγέσθω μὴ ἔλαττον ἐτῶν ἑξήκοντα γεγονυῖα, ἑνὸς ἀνδρὸς γυνή, ^5.10 ἐν ἔργοις καλοῖς μαρτυρουμένη, εἰ ἐτεκνοτρόφησεν, εἰ ἐξενοδόχησεν, εἰ ἁγίων πόδας ἔνιψεν, εἰ θλιβομένοις ἐπήρκεσεν, εἰ παντὶ ἔργῳ ἀγαθῷ ἐπηκολούθησεν. ^5.11 νεωτέρας δὲ χήρας παραιτοῦ· ὅταν γὰρ καταστρηνιάσωσιν τοῦ χριστοῦ, γαμεῖν θέλουσιν, ^5.12 ἔχουσαι κρίμα ὅτι τὴν πρώτην πίστιν ἠθέτησαν· ^5.13 ἅμα δὲ καὶ ἀργαὶ μανθάνουσιν, περιερχόμεναι τὰς οἰκίας, οὐ μόνον δὲ ἀργαὶ ἀλλὰ καὶ φλύαροι καὶ περίεργοι, λαλοῦσαι τὰ μὴ δέοντα. ^5.14 βούλομαι οὖν νεῶτέρας γαμεῖν, τεκνογονεῖν, οἰκοδεσποτεῖν, μηδεμίαν ἀφορμὴν διδόναι τῷ ἀντικειμένῳ λοιδορίας χάριν· ^5.15 ἤδη γάρ τινες ἐξετράπησαν ὀπίσω τοῦ Σατανᾶ. ^5.16 εἴ τις πιστὴ ἔχει χήρας, ἐπαρκείτω αὐταῖς, καὶ μὴ βαρείσθω ἡ ἐκκλησία, ἵνα ταῖς ὄντως χήραις ἐπαρκέσῃ. ^5.17 Οἱ καλῶς προεστῶτες πρεσβύτεροι διπλῆς τιμῆς ἀξιούσθωσαν, μάλιστα οἱ κοπιῶντες ἐν λόγῳ καὶ διδασκαλίᾳ· ^6.1 Ὅσοι εἰσὶν ὑπὸ ζυγὸν δοῦλοι, τοὺς ἰδίους δεσπότας πάσης τιμῆς ἀξίους ἡγείσθωσαν, ἵνα μὴ τὸ ὄνομα τοῦ θεοῦ καὶ ἡ διδασκαλία βλασφημῆται. ^6.2 οἱ δὲ πιστοὺς ἔχοντες δεσπότας μὴ καταφρονείτωσαν, ὅτι ἀδελφοί εἰσιν· ἀλλὰ μᾶλλον δουλευέτωσαν, ὅτι πιστοί εἰσιν καὶ ἀγαπητοὶ οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι. ^6.4 τετύφωται, μηδὲν ἐπιστάμενος, ἀλλὰ νοσῶν περὶ ζητήσεις καὶ λογομαχίας, ἐξ ὧν γίνεται φθόνος, ἔρις, βλασφημίαι, ὑπόνοιαι πονηραί,'' None

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1.10 for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound doctrine; ^2.1 I exhort therefore, first of all, that petitions, prayers, intercessions, and givings of thanks, be made for all men: ^2.2 for kings and all who are in high places; that we may lead a tranquil and quiet life in all godliness and reverence. ^2.3 For this is good and acceptable in the sight of God our Savior; ^2.4 who desires all people to be saved and come to full knowledge of the truth. ^2.8 I desire therefore that the men in every place pray, lifting up holy hands without wrath and doubting. ^2.9 In the same way, that women also adorn themselves in decent clothing, with modesty and propriety; not just with braided hair, gold, pearls, or expensive clothing; ^2.10 but (which becomes women professing godliness) with good works. ^2.11 Let a woman learn in quietness with all subjection. ' "^2.12 But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " ^2.13 For Adam was first formed, then Eve. ' "^2.14 Adam wasn't deceived, but the woman, being deceived, has fallen into disobedience; " ^2.15 but she will be saved through her child-bearing, if they continue in faith, love, and sanctification with sobriety. ^4.3 forbidding marriage and commanding to abstain from foods which God created to be received with thanksgiving by those who believe and know the truth. ' "^4.7 But refuse profane and old wives' fables. Exercise yourself toward godliness. " ^4.12 Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in purity. ^5.3 Honor widows who are widows indeed. ^5.4 But if any widow has children or grandchildren, let them learn first to show piety towards their own family, and to repay their parents, for this is acceptable in the sight of God. ^5.5 Now she who is a widow indeed, and desolate, has her hope set on God, and continues in petitions and prayers night and day. ^5.6 But she who gives herself to pleasure is dead while she lives. ^5.7 Also command these things, that they may be without reproach. ' "^5.8 But if anyone doesn't provide for his own, and especially his own household, he has denied the faith, and is worse than an unbeliever. " '^5.9 Let no one be enrolled as a widow under sixty years old, having been the wife of one man, ' "^5.10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints' feet, if she has relieved the afflicted, and if she has diligently followed every good work. " '^5.11 But refuse younger widows, for when they have grown wanton against Christ, they desire to marry; ^5.12 having condemnation, because they have rejected their first pledge. ^5.13 Besides, they also learn to be idle, going about from house to house. Not only idle, but also gossips and busybodies, saying things which they ought not. ^5.14 I desire therefore that the younger widows marry, bear children, rule the household, and give no occasion to the adversary for reviling. ^5.15 For already some have turned aside after Satan. ' "^5.16 If any man or woman who believes has widows, let them relieve them, and don't let the assembly be burdened; that it might relieve those who are widows indeed. " '^5.17 Let the elders who rule well be counted worthy of double honor, especially those who labor in the word and in teaching. ^6.1 Let as many as are bondservants under the yoke count their own masters worthy of all honor, that the name of God and the doctrine not be blasphemed. ^6.2 Those who have believing masters, let them not despise them, because they are brothers, but rather let them serve them, because those who partake of the benefit are believing and beloved. Teach and exhort these things. ^6.4 he is conceited, knowing nothing, but obsessed with arguments, disputes, and word battles, from which come envy, strife, reviling, evil suspicions, '' None

46. New Testament, 2 Timothy, 1.5, 2.24, 3.3, 3.6 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender • Gender, femininity • Luke-Acts, gendered agenda of • gender • gender studies • gender, study of, representation of women in ancient narratives

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35, 39; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 247; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 149, 150, 151, 152, 154; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187, 188

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1.5 ἵνα χαρᾶς πληρωθῶ ὑπόμνησιν λαβὼν τῆς ἐν σοὶ ἀνυποκρίτου πίστεως, ἥτις ἐνῴκησεν πρῶτον ἐν τῇ μάμμῃ σου Λωίδι καὶ τῇ μητρί σου Εὐνίκῃ, πέπεισμαι δὲ ὅτι καὶ ἐν σοί. ^2.24 δοῦλον δὲ κυρίου οὐ δεῖ μάχεσθαι, ἀλλὰ ἤπιον εἶναι πρὸς πάντας, διδακτικόν, ἀνεξίκακον, ^3.3 ἄστοργοι, ἄσπονδοι, διάβολοι, ἀκρατεῖς, ἀνήμεροι, ἀφιλάγαθοι, ^3.6 ἐκ τούτων γάρ εἰσιν οἱ ἐνδύνοιτες εἰς τὰς οἰκίας καὶ αἰχμαλωτίζοντες γυναικάρια σεσωρευμένα ἁμαρτίαις, ἀγόμενα ἐπιθυμίαις ποικίλαις,'' None

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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. ' "^2.24 The Lord's servant must not quarrel, but be gentle towards all, able to teach, patient, " ^3.3 without natural affection, unforgiving, slanderers, without self-control, fierce, no lovers of good, ^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, '' None

47. New Testament, Acts, 1.14, 2.14-2.21, 2.36-2.37, 2.42, 3.2, 8.3, 8.14-8.22, 9.36-9.41, 12.12, 12.15, 16.13-16.20, 16.25, 16.33, 16.40, 21.9-21.11 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gender, femininity • Gender, masculinity • Luke-Acts, gendered agenda of • Passion of Perpetua, gendered language • gender • gender bias • gender, • gender, relationship to language • nonbinary gender • religion, and gender issues

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 108; Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 196, 202; Esler (2000), The Early Christian World, 1056; Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 208; Huttner (2013), Early Christianity in the Lycus Valley, 96; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 120; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 68; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 141, 142, 143, 144, 145, 146, 147, 149; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 148, 149, 150, 153, 155, 156, 164, 166

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1.14 οὗτοι πάντες ἦσαν προσκαρτεροῦντες ὁμοθυμαδὸν τῇ προσευχῇ σὺν γυναιξὶν καὶ Μαριὰμ τῇ μητρὶ τοῦ Ἰησοῦ καὶ σὺν τοῖς ἀδελφοῖς αὐτοῦ. ^2.14 Σταθεὶς δὲ ὁ Πέτρος σὺν τοῖς ἕνδεκα ἐπῆρεν τὴν φωνὴν αὐτοῦ καὶ ἀπεφθέγξατο αὐτοῖς Ἄνδρες Ἰουδαῖοι καὶ οἱ κατοικοῦντες Ἰερουσαλὴμ πάντες, τοῦτο ὑμῖν γνωστὸν ἔστω καὶ ἐνωτίσασθε τὰ ῥήματά μου. ^2.15 οὐ γὰρ ὡς ὑμεῖς ὑπολαμβάνετε οὗτοι μεθύουσιν, ἔστιν γὰρ ὥρα τρίτη τῆς ἡμέρας, ^2.16 ἀλλὰ τοῦτό ἐστιν τὸ εἰρημένον διὰ τοῦ προφήτου Ἰωήλ ^2.17 ^2.19 ^2.36 ἀσφαλῶς οὖν γινωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός, τοῦτον τὸν Ἰησοῦν ὃν ὑμεῖς ἐσταυρώσατε. ^2.37 Ἀκούσαντες δὲ κατενύγησαν τὴν καρδίαν, εἶπάν τε πρὸς τὸν Πέτρον καὶ τοὺς λοιποὺς ἀποστόλους Τί ποιήσωμεν, ^2.42 ἦσαν δὲ προσκαρτεροῦντες τῇ διδαχῇ τῶν ἀποστόλων καὶ τῇ κοινωνίᾳ, τῇ κλάσει τοῦ ἄρτου καὶ ταῖς προσευχαῖς. ^3.2 καί τις ἀνὴρ χωλὸς ἐκ κοιλίας μητρὸς αὐτοῦ ὑπάρχων ἐβαστάζετο, ὃν ἐτίθουν καθʼ ἡμέραν πρὸς τὴν θύραν τοῦ ἱεροῦ τὴν λεγομένην Ὡραίαν τοῦ αἰτεῖν ἐλεημοσύνην παρὰ τῶν εἰσπορευομένων εἰς τὸ ἱερόν, ^8.3 Σαῦλος δὲ ἐλυμαίνετο τὴν ἐκκλησίαν κατὰ τοὺς οἴκους εἰσπορευόμενος, σύρων τε ἄνδρας καὶ γυναῖκας παρεδίδου εἰς φυλακήν. ^8.14 Ἀκούσαντες δὲ οἱ ἐν Ἰεροσολύμοις ἀπόστολοι ὅτι δέδεκται ἡ Σαμαρία τὸν λόγον τοῦ θεοῦ ἀπέστειλαν πρὸς αὐτοὺς Πέτρον καὶ Ἰωάνην, ^8.15 οἵτινες καταβάντες 8.16 γὰρ ἦν ἐπʼ οὐδενὶ αὐτῶν ἐπιπεπτωκός, μόνον δὲ βεβαπτισμένοι ὑπῆρχον εἰς τὸ ὄνομα τοῦ κυρίου Ἰησοῦ. ^8.17 τότε ἐπετίθεσαν τὰς χεῖρας ἐπʼ αὐτούς, καὶ ἐλάμβανον πνεῦμα ἅγιον. ^8.18 Ἰδὼν δὲ ὁ Σίμων ὅτι διὰ τῆς ἐπιθέσεως τῶν χειρῶν τῶν ἀποστόλων δίδοται τὸ πνεῦμα προσήνεγκεν αὐτοῖς χρήματα λέγων Δότε κἀμοὶ τὴν ἐξουσίαν ταύτην ἵνα ᾧ ἐὰν ἐπιθῶ τὰς χεῖ ^8.19 ρας λαμβάνῃ πνεῦμα ἅγιον. ^8.20 Πέτρος δὲ εἶπεν πρὸς αὐτόν Τὸ ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώλειαν, ὅτι τὴν δωρεὰν τοῦ θεοῦ ἐνόμισας διὰ χρημάτων κτᾶσθαι. ^8.21 οὐκ ἔστιν σοι μερὶς οὐδὲ κλῆρος ἐν τῷ λόγῳ τούτῳ, ἡ γὰρκαρδία σου οὐκ ἔστιν εὐθεῖα ἔναντι τοῦ θεοῦ. ^8.22 μετανόησον οὖν ἀπὸ τῆς κακίας σου ταύτης, καὶ δεήθητι τοῦ κυρίου εἰ ἄρα ἀφεθήσεταί σοι ἡ ἐπίνοια τῆς καρδίας σου· ^9.36 Ἐν Ἰόππῃ δέ τις ἦν μαθήτρια ὀνόματι Ταβειθά, ἣ διερμηνευομένη λέγεται Δορκάς· αὕτη ἦν πλήρης ἔργων ἀγαθῶν καὶ ἐλεημοσυνῶν ὧν ἐποίει. ^9.37 ἐγένετο δὲ ἐν ταῖς ἡμέραις ἐκείναις ἀσθενήσασαν αὐτὴν ἀποθανεῖν· λούσαντες δὲ ἔθηκαν ἐν ὑπερῴῳ. ^9.38 ἐγγὺς δὲ οὔσης Λύδδας τῇ Ἰόππῃ οἱ μαθηταὶ ἀκούσαντες ὅτι Πέτρος ἐστὶν ἐν αὐτῇ ἀπέστειλαν δύο ἄνδρας πρὸς αὐτὸν παρακαλοῦντες Μὴ ὀκν́ησῃς διελθεῖν ἕως ἡμῶν· ^9.39 ἀναστὰς δὲ Πέτρος συνῆλθεν αὐτοῖς· ὃν παραγενόμενον ἀνήγαγον εἰς τὸ ὑπερῷον, καὶ παρέστησαν αὐτῷ πᾶσαι αἱ χῆραι κλαίουσαι καὶ ἐπιδεικνύμεναι χιτῶνας καὶ ἱμάτια ὅσα ἐποίει μετʼ αὐτῶν οὖσα ἡ Δορκάς. ^9.40 ἐκβαλὼν δὲ ἔξω πάντας ὁ Πέτρος καὶ θεὶς τὰ γόνατα προσηύξατο, καὶ ἐπιστρέψας πρὸς τὸ σῶμα εἶπεν Ταβειθά, ἀνάστηθι. ἡ δὲ ἤνοιξεν τοὺς ὀφθαλμοὺς αὐτῆς, καὶ ἰδοῦσα τὸν Πέτρον ἀνεκάθισεν. ^9.41 δοὺς δὲ αὐτῇ χεῖρα ἀνέστησεν αὐτήν, φωνήσας δὲ τοὺς ἁγίους καὶ τὰς χήρας παρέστησεν αὐτὴν ζῶσαν. ^12.12 συνιδών τε ἦλθεν ἐπὶ τὴν οἰκίαν τῆς Μαρίας τῆς μητρὸς Ἰωάνου τοῦ ἐπικαλουμένου Μάρκου, οὗ ἦσαν ἱκανοὶ συνηθροισμένοι καὶ προσευχόμενοι. ^12.15 οἱ δὲ πρὸς αὐτὴν εἶπαν Μαίνῃ. ἡ δὲ διισχυρί ζετο οὕτως ἔχειν. οἱ δὲ ἔλεγον Ὁ ἄγγελός ἐστιν αὐτοῦ. ^16.13 τῇ τε ἡμέρᾳ τῶν σαββάτων ἐξήλθομεν ἔξω τῆς πύλης παρὰ ποταμὸν οὗ ἐνομίζομεν προσευχὴν εἶναι, καὶ καθίσαντες ἐλαλοῦμεν ταῖς συνελθούσαις γυναιξίν. ^16.14 καί τις γυνὴ ὀνόματι Λυδία, πορφυρόπωλις πόλεως Θυατείρων σεβομένη τὸν θεόν, ἤκουεν, ἧς ὁ κύριος διήνοιξεν τὴν καρδίαν προσέχειν τοῖς λαλουμένοις ὑπὸ Παύλου. ^16.15 ὡς δὲ ἐβαπτίσθη καὶ ὁ οἶκος αὐτῆς, παρεκάλεσεν λέγουσα Εἰ κεκρίκατέ με πιστὴν τῷ κυρίῳ εἶναι, εἰσελθόντες εἰς τὸν οἶκόν μου μένετε· καὶ παρεβιάσατο ἡμᾶς. ^16.16 Ἐγένετο δὲ πορευομένων ἡμῶν εἰς τὴν προσευχὴν παιδίσκην τινὰ ἔχουσαν πνεῦμα πύθωνα ὑπαντῆσαι ἡμῖν, ἥτις ἐργασίαν πολλὴν παρεῖχεν τοῖς κυρίοις ^16.17 αὐτῆς μαντευομένη· αὕτη κατακολουθοῦσα τῷ Παύλῳ καὶ ἡμῖν ἔκραζεν λέγουσα Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ θεοῦ τοῦ ὑψίστου εἰσίν, οἵτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. ^16.18 τοῦτο δὲ ἐποίει ἐπὶ πολλὰς ἡμέρας. διαπονηθεὶς δὲ Παῦλος καὶ ἐπιστρέψας τῷ πνεύματι εἶπεν Παραγγέλλω σοι ἐν ὀνόματι Ἰησοῦ Χριστοῦ ἐξελθεῖν ἀπʼ αὐτῆς· καὶ ἐξῆλθεν αὐτῇ τῇ ὥρᾳ. ^16.19 Ἰδόντες δὲ οἱ κύριοι αὐτῆς ὅτι ἐξῆλθεν ἡ ἐλπὶς τῆς ἐργασίας αὐτῶν ἐπιλαβόμενοι τὸν Παῦλον καὶ τὸν Σίλαν εἵλκυσαν εἰς τὴν ἀγορὰν ἐπὶ τοὺς ἄρχοντας, ^16.20 καὶ προσαγαγόντες αὐτοὺς τοῖς στρατηγοῖς εἶπαν Οὗτοι οἱ ἄνθρωποι ἐκταράσσουσιν ἡμῶν τὴν πόλιν Ἰουδαῖοι ὑπάρχοντες, ^16.25 Κατὰ δὲ τὸ μεσονύκτιον Παῦλος καὶ Σίλας προσευχόμενοι ὕμνουν τὸν θεόν, ἐπηκροῶντο δὲ αὐτῶν οἱ δέσμιοι· ^16.33 καὶ παραλαβὼν αὐτοὺς ἐν ἐκείνῃ τῇ ὥρᾳ τῆς νυκτὸς ἔλουσεν ἀπὸ τῶν πληγῶν, καὶ ἐβαπτίσθη αὐτὸς καὶ οἱ αὐτοῦ ἅπαντες παραχρῆμα, ^16.40 ἐξελθόντες δὲ ἀπὸ τῆς φυλακῆς εἰσῆλθον πρὸς τὴν Λυδίαν, καὶ ἰδόντες παρεκάλεσαν τοὺς ἀδελφοὺς καὶ ἐξῆλθαν. ^21.9 τούτῳ δὲ ἦσαν θυγατέρες τέσσαρες παρθένοι προφητεύουσαι. ^21.10 Ἐπιμενόντων δὲ ἡμέρας πλείους κατῆλθέν τις ἀπὸ τῆς Ἰουδαίας προφήτης ὀνόματι Ἄγαβος, ^21.11 καὶ ἐλθὼν πρὸς ἡμᾶς καὶ ἄρας τὴν ζώνην τοῦ Παύλου δήσας ἑαυτοῦ τοὺς πόδας καὶ τὰς χεῖρας εἶπεν Τάδε λέγει τὸ πνεῦμα τὸ ἅγιον Τὸν ἄνδρα οὗ ἐστὶν ἡ ζώνη αὕτη οὕτως δήσουσιν ἐν Ἰερουσαλὴμ οἱ Ἰουδαῖοι καὶ παραδώσουσιν εἰς χεῖρας ἐθνῶν.' ' None

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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. ^2.14 But Peter, standing up with the eleven, lifted up his voice, and spoke out to them, "You men of Judea, and all you who dwell at Jerusalem, let this be known to you, and listen to my words. ' "^2.15 For these aren't drunken, as you suppose, seeing it is only the third hour of the day. " '^2.16 But this is what has been spoken through the prophet Joel: ' "^2.17 'It will be in the last days, says God, I will pour out my Spirit on all flesh. Your sons and your daughters will prophesy. Your young men will see visions. Your old men will dream dreams. " '^2.18 Yes, and on my servants and on my handmaidens in those days, I will pour out my Spirit, and they will prophesy. ^2.19 I will show wonders in the the sky above, And signs on the earth beneath; Blood, and fire, and billows of smoke. ^2.20 The sun will be turned into darkness, And the moon into blood, Before the great and glorious day of the Lord comes. ' "^2.21 It will be, that whoever will call on the name of the Lord will be saved.' " ^2.36 "Let all the house of Israel therefore know assuredly that God has made him both Lord and Christ, this Jesus whom you crucified." ^2.37 Now when they heard this, they were cut to the heart, and said to Peter and the rest of the apostles, "Brothers, what shall we do?"' "^2.42 They continued steadfastly in the apostles' teaching and fellowship, in the breaking of bread, and prayer. " "^3.2 A certain man who was lame from his mother's womb was being carried, whom they laid daily at the door of the temple which is called Beautiful, to ask gifts for the needy of those who entered into the temple. " ^8.3 But Saul ravaged the assembly, entering into every house, and dragged both men and women off to prison. ^8.14 Now when the apostles who were at Jerusalem heard that Samaria had received the word of God, they sent Peter and John to them, ^8.15 who, when they had come down, prayed for them, that they might receive the Holy Spirit; ^8.16 for as yet he had fallen on none of them. They had only been baptized into the name of the Lord Jesus. ^8.17 Then they laid their hands on them, and they received the Holy Spirit. ' "^8.18 Now when Simon saw that the Holy Spirit was given through the laying on of the apostles' hands, he offered them money, " '^8.19 saying, "Give me also this power, that whoever I lay my hands on may receive the Holy Spirit." ^8.20 But Peter said to him, "May your silver perish with you, because you thought you could obtain the gift of God with money! ' "^8.21 You have neither part nor lot in this matter, for your heart isn't right before God. " '^8.22 Repent therefore of this, your wickedness, and ask God if perhaps the thought of your heart may be forgiven you. ^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. ^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. ^12.15 They said to her, "You are crazy!" But she insisted that it was so. They said, "It is his angel." ^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. ^16.16 It happened, as we were going to prayer, that a certain girl having a spirit of divination met us, who brought her masters much gain by fortune telling. ^16.17 The same, following after Paul and us, cried out, "These men are servants of the Most High God, who proclaim to us the way of salvation!" ^16.18 This she did for many days. But Paul, becoming greatly annoyed, turned and said to the spirit, "I charge you in the name of Jesus Christ to come out of her!" It came out that very hour. ^16.19 But when her masters saw that the hope of their gain was gone, they seized Paul and Silas, and dragged them into the marketplace before the rulers. ^16.20 When they had brought them to the magistrates, they said, "These men, being Jews, are agitating our city, ^16.25 But about midnight Paul and Silas were praying and singing hymns to God, and the prisoners were listening to them. ^16.33 He took them the same hour of the night, and washed their stripes, and was immediately baptized, he and all his household. ' "^16.40 They went out of the prison, and entered into Lydia's house. When they had seen the brothers, they comforted them, and departed. " ^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.\'"' ' None

48. New Testament, Apocalypse, 1.10, 8.7, 11.12, 12.1, 12.3-12.7, 12.16, 13.13, 14.4, 16.8, 19.16 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender, masculinity • gender • gender studies • gender, • gender, gendered • nonbinary gender

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 108; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 173; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 249; Lester (2018), Prophetic Rivalry, Gender, and Economics: A Study in Revelation and Sibylline Oracles 4-5. 120; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207; Maier and Waldner (2022), Desiring Martyrs: Locating Martyrs in Space and Time, 51; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 224; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 27, 28; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 166

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1.10 ἐγενόμην ἐν πνεύματι ἐν τῇ κυριακῇ ἡμέρᾳ, καὶ ἤκουσα ὀπίσω μου φωνὴν μεγάλην ὡς σάλπιγγος ^8.7 Καὶ ὁ πρῶτος ἐσάλπισεν· καὶἐγένετο χάλαζα καὶ πῦρμεμιγμένα ἐναἵματι,καὶ ἐβλήθηεἰς τὴν γῆν·καὶ τὸ τρίτον τῆς γῆς κατεκάη, καὶ τὸ τρίτον τῶν δένδρων κατεκάη, καὶ πᾶς χόρτος χλωρὸς κατεκάη. ^12.1 Καὶ σημεῖον μέγα ὤφθη ἐν τῷ οὐρανῷ, γυνὴ περιβεβλημένη τὸν ἥλιον, καὶ ἡ σελήνη ὑποκάτω τῶν ποδῶν αὐτῆς, καὶ ἐπὶ τῆς κεφαλῆς αὐτῆς στέφανος ἀστέρων δώδεκα, καὶ ἐν γαστρὶ ἔχουσα· ^12.3 καὶ ὤφθη ἄλλο σημεῖον ἐν τῷ οὐρανῷ, καὶ ἰδοὺ δράκων μέγας πυρρός, ἔχων κεφαλὰς ἑπτὰ καὶκέρατα δέκακαὶ ἐπὶ τὰς κεφαλὰς αὐτοῦ ἑπτὰ διαδήματα, ^12.4 καὶ ἡ οὐρὰ αὐτοῦ σύρει τὸ τρίτοντῶν ἀστέρων τοῦ οὐρανοῦ, καὶ ἔβαλεναὐτοὺςεἰς τὴν γῆν.καὶ ὁ δράκων ἔστηκεν ἐνώπιον τῆς γυναικὸς τῆς μελλούσης τεκεῖν, ἵνα ὅταν τέκῃ τὸ τέκνον αὐτῆς καταφάγῃ· ^12.5 καὶἔτεκενυἱόν,ἄρσεν,ὃς μέλλειποιμαίνεινπάντατὰ ἔθνη ἐν ῥάβδῳ σιδηρᾷ·καὶ ἡρπάσθη τὸ τέκνον αὐτῆς πρὸς τὸν θεὸν καὶ πρὸς τὸν θρόνον αὐτοῦ. ^12.6 καὶ ἡ γυνὴ ἔφυγεν εἰς τὴν ἔρημον, ὅπου ἔχει ἐκεῖ τόπον ἡτοιμασμένον ἀπὸ τοῦ θεοῦ, ἵνα ἐκεῖ τρέφωσιν αὐτὴν ἡμέρας χιλίας διακοσίας ἑξήκοντα. ^12.7 Καὶ ἐγένετο πόλεμος ἐν τῷ οὐρανῷ, ὁΜιχαὴλκαὶ οἱ ἄγγελοι αὐτοῦτοῦ πολεμῆσαιμετὰ τοῦ δράκοντος. καὶ ὁ δράκων ἐπολέμησεν καὶ οἱ ἄγγελοι αὐτοῦ, ^12.16 καὶ ἐβοήθησεν ἡ γῆ τῇ γυναικί, καὶ ἤνοιξεν ἡ γῆ· τὸ στόμα αὐτῆς καὶ κατέπιεν τὸν ποταμὸν ὃν ἔβαλεν ὁ δράκων ἐκ τοῦ στόματος αὐτοῦ· ^13.13 καὶ ποιεῖ σημεῖα μεγάλα, ἵνα καὶ πῦρ ποιῇ ἐκ τοῦ οὐρανοῦ καταβαίνειν εἰς τὴν γῆν ἐνώπιον τῶν ἀνθρώπων. ^14.4 οὗτοί εἰσιν οἳ μετὰ γυναικῶν οὐκ ἐμολύνθησαν, παρθένοι γάρ εἰσιν· οὗτοι οἱ ἀκολουθοῦντες τῷ ἀρνίῳ ὅπου ἂν ὑπάγει· οὗτοι ἠγοράσθησαν ἀπὸ τῶν ἀνθρώπων ἀπαρχὴ τῷ θεῷ καὶ τῷ ἀρνίῳ, ^16.8 σου. Καὶ ὁ τέταρτος ἐξέχεεν τὴν φιάλην αὐτοῦ ἐπὶ τὸν ἥλιον· καὶ ἐδόθη αὐτῷ καυματίσαι τοὺς ἀνθρώπους ἐν πυρί, ^19.16 καὶ ἔχει ἐπὶ τὸ ἱμάτιον καὶ ἐπὶ τὸν μηρὸν αὐτοῦ ὄνομα γεγραμμένον ΒΑΣΙΛΕΥΣ ΒΑΣΙΛΕΩΝ ΚΑΙ ΚΥΡΙΟΣ ΚΥΡΙΩΝ.' ' None

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1.10 I was in the Spirit on the Lord's day, and I heard behind me a loud voice, as of a trumpet" ^8.7 The first sounded, and there followed hail and fire, mixed with blood, and they were thrown on the earth. One third of the earth was burnt up, and one third of the trees were burnt up, and all green grass was burnt up. ^12.1 A great sign was seen in heaven: a woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars. ^12.3 Another sign was seen in heaven. Behold, a great red dragon, having seven heads and ten horns, and on his heads seven crowns. ^12.4 His tail drew one third of the stars of the sky, and threw them to the earth. The dragon stood before the woman who was about to give birth, so that when she gave birth he might devour her child. ^12.5 She gave birth to a son, a male child, who is to rule all the nations with a rod of iron. Her child was caught up to God, and to his throne. ^12.6 The woman fled into the wilderness, where she has a place prepared by God, that there they may nourish her one thousand two hundred sixty days. ^12.7 There was war in the sky. Michael and his angels made war on the dragon. The dragon and his angels made war. ^12.16 The earth helped the woman, and the earth opened its mouth and swallowed up the river which the dragon spewed out of his mouth. ^13.13 He performs great signs, even making fire come down out of the sky on the earth in the sight of men. ^14.4 These are those who were not defiled with women, for they are virgins. These are those who follow the Lamb wherever he goes. These were redeemed by Jesus from among men, the first fruits to God and to the Lamb. ^16.8 The fourth poured out his bowl on the sun, and it was given to him to scorch men with fire. ^19.16 He has on his garment and on his thigh a name written, "KING OF KINGS, AND LORD OF LORDS."' " None

49. New Testament, James, 2.25 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender,

Found in books: Bay (2022), Biblical Heroes and Classical Culture in Christian Late Antiquity: The Historiography, Exemplarity, and Anti-Judaism of Pseudo-Hegesippus, 304; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 392

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2.25 ὁμοίως δὲ καὶ Ῥαὰβ ἡ πόρνη οὐκ ἐξ ἔργων ἐδικαιώθη, ὑποδεξαμένη τοὺς ἀγγέλους καὶ ἑτέρᾳ ὁδῷ ἐκβαλοῦσα;'' None

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2.25 In like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way? "" None

50. New Testament, Colossians, 3.9, 3.10, 3.18-4.1, 4.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Boundaries, gender • Gender • gender • gender, • hierarchy, gender

Found in books: Damm (2018), Religions and Education in Antiquity, 153; Huttner (2013), Early Christianity in the Lycus Valley, 95, 96; Keener(2005), First-Second Corinthians, 121; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 373; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 76; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 88, 89

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3.9 μὴ ψεύδεσθε εἰς ἀλλήλους· ἀπεκδυσάμενοι τὸν παλαιὸν ἄνθρωπον σὺν ταῖς πράξεσιν αὐτοῦ, ^3.10 καὶ ἐνδυσάμενοι τὸν ϝέον τὸν ἀνακαινούμενον εἰς ἐπίγνωσινκατʼ εἰκόνα τοῦ κτίσαντοςαὐτόν, ^4.15 Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.' ' None

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3.9 Don't lie to one another, seeing that you have put off the old man with his doings, " ^3.10 and have put on the new man, that is being renewed in knowledge after the image of his Creator, ' "^4.15 Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. ' ' None

51. New Testament, Ephesians, 5.23-5.33 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender

Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 208; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 207; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 386, 392

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5.23 ὅτι ἀνήρ ἐστιν κεφαλὴ τῆς γυναικὸς ὡς καὶ ὁ χριστὸς κεφαλὴ τῆς ἐκκλησίας, αὐτὸς σωτὴρ τοῦ σώματος. ^5.24 ἀλλὰ ὡς ἡ ἐκκλησία ὑποτάσσεται τῷ χριστῷ, οὕτως καὶ αἱ γυναῖκες τοῖς ἀνδράσιν ἐν παντί. ^5.25 Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας, καθὼς καὶ ὁ χριστὸς ἠγάπησεν τὴν ἐκκλησίαν καὶ ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, ^5.26 ἵνα αὐτὴν ἁγιάσῃ καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ἐν ῥήματι, ^5.27 ἵνα παραστήσῃ αὐτὸς ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων, ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος. ^5.28 οὕτως ὀφείλουσιν καὶ οἱ ἄνδρες ἀγαπᾷν τὰς ἑαυτῶν γυναῖκας ὡς τὰ ἑαυτῶν σώματα· ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα ἑαυτὸν ἀγαπᾷ, ^5.29 οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν, ἀλλὰ ἐκτρέφει καὶ θάλπει αὐτήν, καθὼς καὶ ὁ χριστὸς τὴν ἐκκλησίαν, ^5.30 ὅτι μέλη ἐσμὲν τοῦ σώματος αὐτοῦ. ^5.31 ἀντὶ τούτου καταλείψει ἄνθρωπος τὸν πατέρα καὶ τὴν μητέρα καὶ προσκολληθήσεται πρὸς τὴν γυναῖκα αὐτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. ^5.32 τὸ μυστήριον τοῦτο μέγα ἐστίν, ἐγὼ δὲ λέγω εἰς Χριστὸν καὶ εἰς τὴν ἐκκλησίαν. ^5.33 πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.'' None

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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; ^5.26 that he might sanctify it, having cleansed it by the washing of water with the word, ^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. ^5.28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself. ^5.29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; ^5.30 because we are members of his body, of his flesh and bones. ^5.31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh." ^5.32 This mystery is great, but I speak concerning Christ and of the assembly. ^5.33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband. '' None

52. New Testament, Galatians, 2.19-2.20, 3.3, 3.28-3.29, 5.20 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Body, gender of • Gender • Gender, femininity • Gender, masculinity • apocalypticism, and gender binariness • gender • gender transcendence, as postapocalyptic state • gender, disruption of, as feature of dystopian apocalypticism • gender, in Christian sources • gender, overcoming • gender, study of, representation of women in ancient narratives

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173; Dawson (2001), Christian Figural Reading and the Fashioning of Identity, 269; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 14; Keener(2005), First-Second Corinthians, 119, 123; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 5, 6, 197, 198, 205; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 429; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 69; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 139, 140; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 81, 381

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2.19 ἐγὼ γὰρ διὰ νόμου νόμῳ ἀπέθανον ἵνα θεῷ ζήσω· Χριστῷ συνεσταύρωμαι· ^2.20 ζῶ δὲ οὐκέτι ἐγώ, ζῇ δὲ ἐν ἐμοὶ Χριστός· ὃ δὲ νῦν ζῶ ἐν σαρκί, ἐν πίστει ζῶ τῇ τοῦ υἱοῦ τοῦ θεοῦ τοῦ ἀγαπήσαντός με καὶ παραδόντος ἑαυτὸν ὑπὲρ ἐμοῦ. ^3.3 οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; ^3.28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστὲ ἐν Χριστῷ Ἰησοῦ. ^3.29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατʼ ἐπαγγελίαν κληρονόμοι. ^5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις,'' None

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2.19 For I, through the law, died to the law,that I might live to God. ^2.20 I have been crucified with Christ, andit is no longer I that live, but Christ living in me. That life which Inow live in the flesh, I live by faith in the Son of God, who loved me,and gave himself up for me. ^3.3 Areyou so foolish? Having begun in the Spirit, are you now completed inthe flesh? ^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. ' "^3.29 If you are Christ's, then you are Abraham's seed and heirs according to promise." ^5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, '' None

53. New Testament, Philippians, 4.2-4.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Luke-Acts, gendered agenda of • gender

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 202; Keener(2005), First-Second Corinthians, 118, 121

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4.2 Εὐοδίαν παρακαλῶ καὶ Συντύχην παρακαλῶ τὸ αὐτὸ φρονεῖν ἐν κυρίῳ. ^4.3 ναὶ ἐρωτῶ καὶ σέ, γνήσιε σύνζυγε, συνλαμβάνου αὐταῖς, αἵτινες ἐν τῷ εὐαγγελίῳ συνήθλησάν μοι μετὰ καὶ Κλήμεντος καὶ τῶν λοιπῶν συνεργῶν μου, ὧν τὰ ὀνόματα ἐνβίβλῳ ζωῆς.'' None

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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. '' None

54. New Testament, Romans, 1.23, 1.26-1.27, 1.29-1.31, 11.5, 16.1-16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender • Gender, femininity • Gender, masculinity • Luke-Acts, gendered agenda of • gender • gender bias • gender, • gender, study of, representation of women in ancient narratives • gender, study of, unnatural sexual practices and hierarchical notions of gender

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 181, 202; Huttner (2013), Early Christianity in the Lycus Valley, 199; Keener(2005), First-Second Corinthians, 118, 121; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35, 36, 37; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 296; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 28, 66, 67, 68, 69, 71; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 143; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 111

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1.23 καὶἤλλαξαν τὴν δόξαντοῦ ἀφθάρτου θεοῦἐν ὁμοιώματιεἰκόνος φθαρτοῦ ἀνθρώπου καὶ πετεινῶν καὶ τετραπόδων καὶ ἑρπετῶν. ^1.26 Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ θεὸς εἰς πάθη ἀτιμίας· αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν, ^1.27 ὁμοίως τε καὶ οἱ ἄρσενες ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους ἄρσενες ἐν ἄρσεσιν, τὴν ἀσχημοσύνην κατεργαζόμενοι καὶ τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶν ἐν αὑτοῖς ἀπολαμβάνοντες. ^1.29 πεπληρωμένους πάσῃ ἀδικίᾳ πονηρίᾳ πλεονεξίᾳ κακίᾳ, μεστοὺς φθόνου φόνου ἔριδος δόλου κακοηθίας, ψιθυριστάς, ^1.30 καταλάλους, θεοστυγεῖς, ὑβριστάς, ὑπερηφάνους, ἀλαζόνας, ἐφευρετὰς κακῶν, γονεῦσιν ἀπειθεῖς, ἀσυνέτους, ^1.31 ἀσυνθέτους, ἀστόργους, ἀνελεήμονας· ^11.5 οὕτως οὖν καὶ ἐν τῷ νῦν καιρῷ λίμμα κατʼ ἐκλογὴν χάριτος γέγονεν· ^16.1 Συνίστημι δὲ ὑμῖν Φοίβην τὴν ἀδελφὴν ἡμῶν, οὖσαν καὶ διάκονον τῆς ἐκκλησίας τῆς ἐν Κενχρεαῖς, ^16.2 ἵνα προσδέξησθε αὐτὴν ἐν κυρίῳ ἀξίως τῶν ἁγίων, καὶ παραστῆτε αὐτῇ ἐν ᾧ ἂν ὑμῶν χρῄζῃ πράγματι, καὶ γὰρ αὐτὴ προστάτις πολλῶν ἐγενήθη καὶ ἐμοῦ αὐτοῦ. ^16.3 Ἀσπάσασθε Πρίσκαν καὶ Ἀκύλαν τοὺς συνεργούς μου ἐν Χριστῷ Ἰησοῦ, ^16.4 οἵτινες ὑπὲρ τῆς ψυχῆς μου τὸν ἑαυτῶν τράχηλον ὑπέθηκαν, οἷς οὐκ ἐγὼ μόνος εὐχαριστῶ ἀλλὰ καὶ πᾶσαι αἱ ἐκκλησίαι τῶν ἐθνῶν, ^16.5 καὶ τὴν κατʼ οἶκον αὐτῶν ἐκκλησίαν. ἀσπάσασθε Ἐπαίνετον τὸν ἀγαπητόν μου, ὅς ἐστιν ἀπαρχὴ τῆς Ἀσίας εἰς Χριστόν. ^16.6 ἀσπάσασθε Μαρίαν, ἥτις πολλὰ ἐκοπίασεν εἰς ὑμᾶς. ^16.7 ἀσπάσασθε Ἀνδρόνικον καὶ Ἰουνίαν τοὺς συγγενεῖς μου καὶ συναιχμαλώτους μου, οἵτινές εἰσιν ἐπίσημοι ἐν τοῖς ἀποστόλοις, οἳ καὶ πρὸ ἐμοῦ γέγοναν ἐν Χριστῷ.'' None

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1.23 and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things. ^1.26 For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature. ^1.27 Likewise also the men, leaving the natural function of the woman, burned in their lust toward one another, men doing what is inappropriate with men, and receiving in themselves the due penalty of their error. ^1.29 being filled with all unrighteousness, sexual immorality, wickedness, covetousness, maliciousness; full of envy, murder, strife, deceit, evil habits, secret slanderers, ^1.30 backbiters, hateful to God, insolent, haughty, boastful, inventors of evil things, disobedient to parents, ^1.31 without understanding, covet-breakers, without natural affection, unforgiving, unmerciful; ^11.5 Even so then at this present time also there is a remt according to the election of grace. ^16.1 I commend to you Phoebe, our sister, who is a servant of the assembly that is at Cenchreae, ^16.2 that you receive her in the Lord, in a way worthy of the saints, and that you assist her in whatever matter she may need from you, for she herself also has been a helper of many, and of my own self. ^16.3 Greet Prisca and Aquila, my fellow workers in Christ Jesus, ^16.4 who for my life, laid down their own necks; to whom not only I give thanks, but also all the assemblies of the Gentiles. ^16.5 Greet the assembly that is in their house. Greet Epaenetus, my beloved, who is the first fruits of Achaia to Christ. ^16.6 Greet Mary, who labored much for us. ^16.7 Greet Andronicus and Junias, my relatives and my fellow prisoners, who are notable among the apostles, who also were in Christ before me. '' None

55. New Testament, Titus, 1.9, 1.11, 2.1, 2.3-2.5, 2.9-2.10, 3.3 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender • gender • gender studies • gender, • gender, study of, representation of women in ancient narratives • hierarchy, gender

Found in books: Damm (2018), Religions and Education in Antiquity, 153, 155, 156, 163, 166; Gray (2021), Gregory of Nyssa as Biographer: Weaving Lives for Virtuous Readers, 99; Huttner (2013), Early Christianity in the Lycus Valley, 144, 312; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 35; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 148, 149, 151, 154, 155; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 187, 188

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1.9 ἵνα δυνατὸς ᾖ καὶ παρακαλεῖν ἐν τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. ^1.11 οὓς δεῖ ἐπιστομίζειν, οἵτινες ὅλους οἴκους ἀνατρέπουσιν διδάσκοντες ἃ μὴ δεῖ αἰσχροῦ κέρδους χάριν. ^2.1 Σὺ δὲ λάλει ἃ πρέπει τῇ ὑγιαινούσῃ διδασκαλίᾳ. ^2.3 πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, ^2.4 ἵνα lt*gtωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, ^2.5 σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. ^2.9 δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι ἐν πᾶσιν, εὐαρέστους εἶναι, μὴ ἀντιλέγοντας, ^2.10 μὴ νοσφιζομένους, ἀλλὰ πᾶσαν πίστιν ἐνδεικνυμένους ἀγαθήν, ἵνα τὴν διδασκαλίαν τὴν τοῦ σωτῆρος ἡμῶν θεοῦ κοσμῶσιν ἐν πᾶσιν. ^3.3 Ἦμεν γάρ ποτε καὶ ἡμεῖς ἀνόητοι, ἀπειθεῖς, πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις, ἐν κακίᾳ καὶ φθόνῳ διάγοντες, στυγητοί, μισοῦντες ἀλλήλους.'' None

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1.9 holding to the faithful word which is according to the teaching, that he may be able to exhort in the sound doctrine, and to convict those who contradict him. ' "^1.11 whose mouths must be stopped; men who overthrow whole houses, teaching things which they ought not, for dishonest gain's sake. " ^2.1 But say the things which fit sound doctrine, ^2.3 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good; ^2.4 that they may train the young women to love their husbands, to love their children, ' "^2.5 to be sober-minded, chaste, workers at home, kind, being in subjection to their own husbands, that God's word may not be blasphemed. " ^2.9 Exhort servants to be in subjection to their own masters, and to be well-pleasing in all things; not contradicting; ^2.10 not stealing, but showing all good fidelity; that they may adorn the doctrine of God, our Savior, in all things. ^3.3 For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating one another. '' None

56. New Testament, Luke, 1.48, 2.37, 8.1-8.3, 10.40-10.42 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Luke-Acts, gendered agenda of • gender • gender, • religion, and gender issues

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 189, 201; Huttner (2013), Early Christianity in the Lycus Valley, 199; Keener(2005), First-Second Corinthians, 119; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250, 254; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 144, 145, 154

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1.48 ὅτι ἐπέβλεψεν ἐπὶ τὴν ταπείνωσιν τῆς δούλης αὐτοῦ, ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί· ^2.37 καὶ αὐτὴ χήρα ἕως ἐτῶν ὀγδοήκοντα τεσσάρων?̓ ἣ οὐκ ἀφίστατο τοῦ ἱεροῦ νηστείαις καὶ δεήσεσιν λατρεύουσα νύκτα καὶ ἡμέραν. ^8.1 Καὶ ἐγένετο ἐν τῷ καθεξῆς καὶ αὐτὸς διώδευεν κατὰ πόλιν καὶ κώμην κηρύσσων καὶ εὐαγγελιζόμενος τὴν βασιλείαν τοῦ θεοῦ, καὶ οἱ δώδεκα σὺν αὐτῷ, ^8.2 καὶ γυναῖκές τινες αἳ ἦσαν τεθεραπευμέναι ἀπὸ πνευμάτων πονηρῶν καὶ ἀσθενειῶν, Μαρία ἡ καλουμένη Μαγδαληνή, ἀφʼ ἧς δαιμόνια ἑπτὰ ἐξεληλύθει, ^8.3 καὶ Ἰωάνα γυνὴ Χουζᾶ ἐπιτρόπου Ἡρῴδου καὶ Σουσάννα καὶ ἕτεραι πολλαί, αἵτινες διηκόνουν αὐτοῖς ἐκ τῶν ὑπαρχόντων αὐταῖς. ^10.40 ἡ δὲ Μάρθα περιεσπᾶτο περὶ πολλὴν διακονίαν· ἐπιστᾶσα δὲ εἶπεν Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνην με κατέλειπεν διακονεῖν; εἰπὸν οὖν αὐτῇ ἵνα μοι συναντιλάβηται. ^10.41 ἀποκριθεὶς δὲ εἶπεν αὐτῇ ὁ κύριος Μάρθα Μάρθα, μεριμνᾷς καὶ θορυβάζῃ περὶ πολλά, ὀλίγων δέ ἐστιν χρεία ἢ ἑνός· ^10.42 Μαριὰμ γὰρ τὴν ἀγαθὴν μερίδα ἐξελέξατο ἥτις οὐκ ἀφαιρεθήσεται αὐτῆς.'' None

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1.48 For he has looked at the humble state of his handmaid. For behold, from now on, all generations will call me blessed. ' "^2.37 and she had been a widow for about eighty-four years), who didn't depart from the temple, worshipping with fastings and petitions night and day. " ^8.1 It happened soon afterwards, that he went about through cities and villages, preaching and bringing the good news of the Kingdom of God. With him were the twelve, ^8.2 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; ' "^8.3 and Joanna, the wife of Chuzas, Herod's steward; Susanna; and many others; who ministered to them from their possessions. " ^10.40 But Martha was distracted with much serving, and she came up to him, and said, "Lord, don\'t you care that my sister left me to serve alone? Ask her therefore to help me." ^10.41 Jesus answered her, "Martha, Martha, you are anxious and troubled about many things, ^10.42 but one thing is needed. Mary has chosen the good part, which will not be taken away from her." '' None

57. New Testament, Mark, 7.24-7.30, 10.45, 14.22-14.24, 15.41 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender • Luke-Acts, gendered agenda of • gender • gender studies

Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 201; Keener(2005), First-Second Corinthians, 119, 123; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 433; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 31; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 201; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 64; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 154

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7.24 Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου καὶ Σιδῶνος. Καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν· ^7.25 ἀλλʼ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ· ^7.26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει· καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς. ^7.27 καὶ ἔλεγεν αὐτῇ Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. ^7.28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ Ναί, κύριε, καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων. ^7.29 καὶ εἶπεν αὐτῇ Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ δαιμόνιον. ^7.30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. ^10.45 καὶ γὰρ ὁ υἱὸς τοῦ ἀνθρώπου οὐκ ἦλθεν διακονηθῆναι ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν. ^14.22 Καὶ ἐσθιόντων αὐτῶν λαβὼν ἄρτον εὐλογήσας ἔκλασεν καὶ ἔδωκεν αὐτοῖς καὶ εἶπεν Λάβετε, τοῦτό ἐστιν τὸ σῶμά μου. ^14.23 καὶ λαβὼν ποτήριον εὐχαριστήσας ἔδωκεν αὐτοῖς, καὶ ἔπιον ἐξ αὐτοῦ πάντες. ^14.24 καὶ εἶπεν αὐτοῖς Τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης τὸ ἐκχυννόμενον ὑπὲρ πολλῶν· ^15.41 αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ καὶ ἄλλαι πολλαὶ αἱ συναναβᾶσαι αὐτῷ εἰς Ἰεροσόλυμα.'' None

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7.24 From there he arose, and went away into the borders of Tyre and Sidon. He entered into a house, and didn't want anyone to know it, but he couldn't escape notice. " '^7.25 For a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet. ^7.26 Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter. ^7.27 But Jesus said to her, "Let the children be filled first, for it is not appropriate to take the children\'s bread and throw it to the dogs." ^7.28 But she answered him, "Yes, Lord. Yet even the dogs under the table eat the children\'s crumbs." ^7.29 He said to her, "For this saying, go your way. The demon has gone out of your daughter." ^7.30 She went away to her house, and found the child lying on the bed, with the demon gone out. ^10.45 For the Son of Man also came not to be served, but to serve, and to give his life as a ransom for many." ^14.22 As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body." ^14.23 He took the cup, and when he had given thanks, he gave to them. They all drank of it. ^14.24 He said to them, "This is my blood of the new covet, which is poured out for many. ^15.41 who, when he was in Galilee, followed him, and served him; and many other women who came up with him to Jerusalem. '" None

58. New Testament, Matthew, 5.33, 19.28, 24.9 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender, conflict • Gender, femininity • Gender, masculinity • gender • gender, Holy Spirit, Syriac shift from feminine to masculine term for • gender, of metaphors • gender, translation

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 268; Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 17; Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 4; Nissinen and Uro (2008), Sacred Marriages: The Divine-Human Sexual Metaphor from Sumer to Early Christianity, 352; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 68; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 158

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5.33 Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις Οὐκ ἐπιορκήσεις, ἀποδώσεις δὲ τῷ κυρίῳ τοὺς ὅρκους σου. ^19.28 ὁ δὲ Ἰησοῦς εἶπεν αὐτοῖς Ἀμὴν λέγω ὑμῖν ὅτι ὑμεῖς οἱ ἀκολουθήσαντές μοι ἐν τῇ παλινγενεσίᾳ, ὅταν καθίσῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ θρόνου δόξης αὐτοῦ, καθήσεσθε καὶ ὑμεῖς ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. ^24.9 τότε παραδώσουσιν ὑμᾶς εἰς θλίψιν καὶ ἀποκτενοῦσιν ὑμᾶς, καὶ ἔσεσθε μισούμενοι ὑπὸ πάντων τῶν ἐθνῶν διὰ τὸ ὄνομά μου.'' None

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5.33 "Again you have heard that it was said to them of old time, \'You shall not make false vows, but shall perform to the Lord your vows,\ ^19.28 Jesus said to them, "Most assuredly I tell you that you who have followed me, in the regeneration when the Son of Man will sit on the throne of his glory, you also will sit on twelve thrones, judging the twelve tribes of Israel. ' "^24.9 Then they will deliver you up to oppression, and will kill you. You will be hated by all of the nations for my name's sake. "' None

59. Quintilian, Institutes of Oratory, 11.3.128 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender, femininity • Gender, masculinity • gender

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 248; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 228

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11.3.128 \xa0Stamping the foot is, as Cicero says, effective when done on suitable occasions, that is to say, at the commencement or close of a lively argument, but if it be frequently indulged in, it brands the speaker as a fool and ceases to attract the attention of the judge. There is also the unsightly habit of swaying to right and left, and shifting the weight from one foot to the other. Above all, we must avoid effeminate movements, such as Cicero ascribes to Titius, a circumstance which led to a certain kind of dance being nicknamed Titius.'' None

60. Suetonius, Nero, 32.3 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • gender • gender, colors appropriate for

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 32; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 51

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32.3 He demanded the return of the rewards which he had given in recognition of the prizes conferred on him by any city in competition. Having forbidden the use of amethystine or Tyrian purple dyes, he secretly sent a man to sell a\xa0few ounces on a market day and then closed the shops of all the dealers. It is even said that when he saw a matron in the audience at one of his recitals clad in the forbidden colour he pointed her out to his agents, who dragged her out and stripped her on the spot, not only of her garment, but also of her property.'' None

61. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • belief/s, in gender-based reasoning • emotions, gender-based view of • gender roles, in expressing anger • gender, emotion and • suicide, gender moral reasoning

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 5; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 180, 181; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 76

62. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Cicero, Marcus Tullius, on gender roles and anger • anger, gender and • belief/s, in gender-based reasoning • emotions, gender-based view of • gender roles, in expressing anger • gender, emotion and • gender, stereotypes • stereotypes, emotional, and gender • suicide, gender moral reasoning

Found in books: Agri (2022), Reading Fear in Flavian Epic: Emotion, Power, and Stoicism, 46, 86; Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 136, 180; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 71

63. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gender • Gender, femininity • gender studies

Found in books: Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 245, 246, 247, 248; Vargas (2021), Time’s Causal Power: Proclus and the Natural Theology of Time, 188

64. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender, ambiguity • performance, gender as • young womens rituals, in Statius Achilleid, performance, gender as

Found in books: Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 262; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 135

65. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gender, current scholarship • Gender, male • gender • gender, and androgynus persons • gender, rabbinic • halakhah, gender in • rabbinic literature, gender dualities in • timebound positive commandments, as comprehensive statement of gender difference • timebound positive commandments, as limited statement of gender difference

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 14, 50, 51, 52, 53, 55, 56, 60, 216; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 273; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 169, 252

66. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • gender, female • place, as gendered

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 210; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 65

67. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • gender • gender, human

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 130; Thonemann (2020), An Ancient Dream Manual: Artemidorus' the Interpretation of Dreams, 173, 178

68. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Gender • gender • gender, colors appropriate for • religion, and gender issues

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 182, 188; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 56, 60; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 250; Weissenrieder (2016), Borders: Terminologies, Ideologies, and Performances 428; Williams (2023), Criminalization in Acts of the Apostles Race, Rhetoric, and the Prosecution of an Early Christian Movement. 180

69. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • gender

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 188; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 149

70. None, None, nan (1st cent. CE - 3rd cent. CE)
Tagged with subjects: • Gender, and law • Gender, current scholarship • Gender, female • Gender, male • gender • gender, construction of • gender, medieval • gender, modern • gender, rabbinic • timebound positive commandments, as comprehensive statement of gender difference • timebound positive commandments, as limited statement of gender difference

Found in books: Alexander (2013), Gender and Timebound Commandments in Judaism. 1, 8, 12, 14, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 60, 215, 216; Fonrobert and Jaffee (2007), The Cambridge Companion to the Talmud and Rabbinic Literature Cambridge Companions to Religion, 271

71. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gendered expectations, challenges to

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 129; Keener(2005), First-Second Corinthians, 119

72. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender, colors appropriate for

Found in books: Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 81; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 200

73. None, None, nan (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • identity, and gender • statues, as monumental form, and gender

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 151; Roller (2018), Disclosure and Discretion in Roman Astrology: Manilius and his Augustan Contemporaries, 90, 91; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 180

74. Anon., Marytrdom of Polycarp, 9.1 (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • Gender, masculinity • gender • gender, in Christian sources • gendering, of death

Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 201; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 29; Rothschold, Blanton and Calhoun (2014), The History of Religions School Today : Essays on the New Testament and Related Ancient Mediterranean Texts 224

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9.1 1 Now when Polycarp entered into the arena there came a voice from heaven: "Be strong, Polycarp, and play the man." And no one saw the speaker, but our friends who were there heard the voice. And next he was brought forward, and there was a great uproar of those who heard that Polycarp had been arrested. '' None

75. Apuleius, The Golden Ass, 1.7-1.9, 1.12, 2.5, 7.6, 7.8, 8.9, 8.14, 8.26-8.27, 11.9 (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Charite, gender transformation • Psyche, gender transformation, and • gender • gender, • gender, androgyne • gender, clothing as sign of • gender, colors appropriate for • gender, effeminacy • gender, in Graeco-Roman sources • gender, transformation, in Apuleius • place, as gendered • social construction of gender • stereotype (see also gender”)

Found in books: Edmonds (2019), Drawing Down the Moon: Magic in the Ancient Greco-Roman World, 21; Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 185, 242; Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 223; Faraone (1999), Ancient Greek Love Magic, 158; Goldman (2013), Color-Terms in Social and Cultural Context in Ancient Rome, 50, 62; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 188; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 117; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 59, 236, 237, 238, 239, 240, 241, 242, 243, 244

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11.9 Amongst the pleasures and popular delights which wandered hither and thither, you might see the procession of the goddess triumphantly marching forward. The women, attired in white vestments and rejoicing because they wore garlands and flowers upon their heads, bedspread the road with herbs which they bare in their aprons. This marked the path this regal and devout procession would pass. Others carried mirrors on their backs to testify obeisance to the goddess who came after. Other bore combs of ivory and declared by the gesture and motions of their arms that they were ordained and ready to dress the goddess. Others dropped balm and other precious ointments as they went. Then came a great number of men as well as women with candles, torches, and other lights, doing honor to the celestial goddess. After that sounded the musical harmony of instruments. Then came a fair company of youths, appareled in white vestments, singing both meter and verse a comely song which some studious poet had made in honor of the Muses. In the meantime there arrived the blowers of trumpets, who were dedicated to the god Serapis. Before them were officers who prepared room for the goddess to pass.' ' None

76. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • Tertullian, moral vision, gender and sexuality • gender • gender and sexuality, and morality

Found in books: Viglietti and Gildenhard (2020), Divination, Prediction and the End of the Roman Republic, 375; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 109

77. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • gender roles, in expressing anger • religion, and gender issues

Found in books: Braund and Most (2004), Ancient Anger: Perspectives from Homer to Galen, 182; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 248

78. None, None, nan (2nd cent. CE - 3rd cent. CE)
Tagged with subjects: • gender

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 188; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 80

79. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Antonius Diogenes, The incredible things beyond Thule, gendered reading • Gender • place, as gendered • space, gendered, as

Found in books: Mheallaigh (2014), Reading Fiction with Lucian: Fakes, Freaks and Hyperreality, 115; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 35, 59; Vlassopoulos (2021), Historicising Ancient Slavery, 101

80. None, None, nan (2nd cent. CE - 2nd cent. CE)
Tagged with subjects: • Gender • identity, and gender

Found in books: Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 180; Welch (2015), Tarpeia: Workings of a Roman Myth. 154

81. None, None, nan (2nd cent. CE - 4th cent. CE)
Tagged with subjects: • gender • gender, female • gender, male • place, as gendered • space, gendered, as

Found in books: Blum and Biggs (2019), The Epic Journey in Greek and Roman Literature, 106; Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 215; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 60, 74

82. None, None, nan (2nd cent. CE - missingth cent. CE)
Tagged with subjects: • gender • gender, androgyne • gender, effeminacy • gender, roles, reversal of

Found in books: Edmondson (2008), Roman Dress and the Fabrics of Roman Culture, 172; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 139, 140

83. Babylonian Talmud, Bava Metzia, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Rabbis, gendering of • gender, and androgynus persons • gender, and voice • gender, beauty and • gender, essentialism • gender, in language • halakhah, gender in • humans, gender and • language, gender and • rabbinic literature, gender dualities in • voice, gender and

Found in books: Bar Asher Siegal (2013), Early Christian Monastic Literature and the Babylonian Talmud, 123, 187, 188; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158, 159, 160, 161, 162, 163, 164, 165, 166, 167, 168, 169, 170, 171

^84a כי האי מעשה לידיה פגע ביה אליהו,אמר ליה עד מתי אתה מוסר עמו של אלהינו להריגה אמר ליה מאי אעביד הרמנא דמלכא הוא אמר ליה אבוך ערק לאסיא את ערוק ללודקיא,כי הוו מקלעי ר\' ישמעאל ברבי יוסי ור\' אלעזר בר\' שמעון בהדי הדדי הוה עייל בקרא דתורי בינייהו ולא הוה נגעה בהו,אמרה להו ההיא מטרוניתא בניכם אינם שלכם אמרו לה שלהן גדול משלנו כל שכן איכא דאמרי הכי אמרו לה (שופטים ח, כא) כי כאיש גבורתו איכא דאמרי הכי אמרו לה אהבה דוחקת את הבשר,ולמה להו לאהדורי לה והא כתיב (משלי כו, ד) אל תען כסיל כאולתו שלא להוציא לעז על בניהם,א"ר יוחנן איבריה דר\' ישמעאל בר\' יוסי כחמת בת תשע קבין אמר רב פפא איבריה דרבי יוחנן כחמת בת חמשת קבין ואמרי לה בת שלשת קבין דרב פפא גופיה כי דקורי דהרפנאי,אמר רבי יוחנן אנא אישתיירי משפירי ירושלים האי מאן דבעי מחזי שופריה דרבי יוחנן נייתי כסא דכספא מבי סלקי ונמלייה פרצידיא דרומנא סומקא ונהדר ליה כלילא דוורדא סומקא לפומיה ונותביה בין שמשא לטולא ההוא זהרורי מעין שופריה דר\' יוחנן,איני והאמר מר שופריה דרב כהנא מעין שופריה דרבי אבהו שופריה דר\' אבהו מעין שופריה דיעקב אבינו שופריה דיעקב אבינו מעין שופריה דאדם הראשון ואילו ר\' יוחנן לא קא חשיב ליה שאני ר\' יוחנן דהדרת פנים לא הויא ליה,ר\' יוחנן הוה אזיל ויתיב אשערי טבילה אמר כי סלקן בנות ישראל מטבילת מצוה לפגעו בי כי היכי דלהוו להו בני שפירי כוותי גמירי אורייתא כוותי,אמרו ליה רבנן לא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קאתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר ר\' אבהו אל תקרי עלי עין אלא עולי עין,ר\' יוסי בר חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסים אותם ואין העין שולטת בהן אף זרעו של יוסף אין העין שולטת בהן,יומא חד הוה קא סחי ר\' יוחנן בירדנא חזייה ריש לקיש ושוור לירדנא אבתריה אמר ליה חילך לאורייתא אמר ליה שופרך לנשי א"ל אי הדרת בך יהיבנא לך אחותי דשפירא מינאי קביל עליה בעי למיהדר לאתויי מאניה ולא מצי הדר,אקרייה ואתנייה ושוייה גברא רבא יומא חד הוו מפלגי בי מדרשא הסייף והסכין והפגיון והרומח ומגל יד ומגל קציר מאימתי מקבלין טומאה משעת גמר מלאכתן,ומאימתי גמר מלאכתן רבי יוחנן אמר משיצרפם בכבשן ריש לקיש אמר משיצחצחן במים א"ל לסטאה בלסטיותיה ידע אמר ליה ומאי אהנת לי התם רבי קרו לי הכא רבי קרו לי אמר ליה אהנאי לך דאקרבינך תחת כנפי השכינה,חלש דעתיה דרבי יוחנן חלש ריש לקיש אתאי אחתיה קא בכיא אמרה ליה עשה בשביל בני אמר לה (ירמיהו מט, יא) עזבה יתומיך אני אחיה עשה בשביל אלמנותי אמר לה (ירמיהו מט, יא) ואלמנותיך עלי תבטחו,נח נפשיה דר\' שמעון בן לקיש והוה קא מצטער ר\' יוחנן בתריה טובא אמרו רבנן מאן ליזיל ליתביה לדעתיה ניזיל רבי אלעזר בן פדת דמחדדין שמעתתיה,אזל יתיב קמיה כל מילתא דהוה אמר רבי יוחנן אמר ליה תניא דמסייעא לך אמר את כבר לקישא בר לקישא כי הוה אמינא מילתא הוה מקשי לי עשרין וארבע קושייתא ומפריקנא ליה עשרין וארבעה פרוקי וממילא רווחא שמעתא ואת אמרת תניא דמסייע לך אטו לא ידענא דשפיר קאמינא,הוה קא אזיל וקרע מאניה וקא בכי ואמר היכא את בר לקישא היכא את בר לקישא והוה קא צוח עד דשף דעתיה מיניה בעו רבנן רחמי עליה ונח נפשיה'' None

^84a Elijah the prophet encountered him,and said to him: Until when will you inform on the nation of our God to be sentenced to execution? Rabbi Yishmael, son of Rabbi Yosei, said to Elijah: What should I do? It is the king’s edict that I must obey. Elijah said to him: Faced with this choice, your father fled to Asia. You should flee to Laodicea rather than accept this appointment.,§ With regard to these Sages, the Gemara adds: When Rabbi Yishmael, son of Rabbi Yosei, and Rabbi Elazar, son of Rabbi Shimon, would meet each other, it was possible for a pair of oxen to enter and fit between them, under their bellies, without touching them, due to their excessive obesity.,A certain Roman noblewoman matronita once said to them: Your children are not really your own, as due to your obesity it is impossible that you engaged in intercourse with your wives. They said to her: Theirs, i.e., our wives’ bellies, are larger than ours. She said to them: All the more so you could not have had intercourse. There are those who say that this is what they said to her: “For as the man is, so is his strength” (Judges 8:21), i.e., our sexual organs are proportionate to our bellies. There are those who say that this is what they said to her: Love compresses the flesh.,The Gemara asks: And why did they respond to her audacious and foolish question? After all, it is written: “Answer not a fool according to his folly, lest you also be like him” (Proverbs 26:4). The Gemara answers: They answered her in order not to cast aspersions on the lineage of their children.,The Gemara continues discussing the bodies of these Sages: Rabbi Yoḥa said: The organ of Rabbi Yishmael, son of Rabbi Yosei, was the size of a jug of nine kav. Rav Pappa said: The organ of Rabbi Yoḥa was the size of a jug of five kav, and some say it was the size of a jug of three kav. Rav Pappa himself had a belly like the baskets dikurei made in Harpanya.,With regard to Rabbi Yoḥa’s physical features, the Gemara adds that Rabbi Yoḥa said: I alone remain of the beautiful people of Jerusalem. The Gemara continues: One who wishes to see something resembling the beauty of Rabbi Yoḥa should bring a new, shiny silver goblet from the smithy and fill it with red pomegranate seeds partzidaya and place a diadem of red roses upon the lip of the goblet, and position it between the sunlight and shade. That luster is a semblance of Rabbi Yoḥa’s beauty.,The Gemara asks: Is that so? Was Rabbi Yoḥa so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥa is not included in this list. The Gemara answers: Rabbi Yoḥa is different from these other men, as he did not have a beauty of countece, i.e., he did not have a beard.,The Gemara continues to discuss Rabbi Yoḥa’s beauty. Rabbi Yoḥa would go and sit by the entrance to the ritual bath. He said to himself: When Jewish women come up from their immersion for the sake of a mitzva, after their menstruation, they should encounter me first, so that they have beautiful children like me, and sons learned in Torah like me. This is based on the idea that the image upon which a woman meditates during intercourse affects the child she conceives.,The Rabbis said to Rabbi Yoḥa: Isn’t the Master worried about being harmed by the evil eye by displaying yourself in this manner? Rabbi Yoḥa said to them: I come from the offspring of Joseph, over whom the evil eye does not have dominion, as it is written: “Joseph is a fruitful vine, a fruitful vine by a fountain alei ayin” (Genesis 49:22); and Rabbi Abbahu says: Do not read the verse as saying: “By a fountain alei ayin”; rather, read it as: Those who rise above the evil eye olei ayin. Joseph’s descendants are not susceptible to the influence of the evil eye.,Rabbi Yosei bar Ḥanina said that this idea is derived from here: “And let them grow veyidgu into a multitude in the midst of the earth” (Genesis 48:16). Just as with regard to fish dagim in the sea, the water covers them and the evil eye therefore has no dominion over them, as they are not seen, so too, with regard to the offspring of Joseph, the evil eye has no dominion over them.,The Gemara relates: One day, Rabbi Yoḥa was bathing in the Jordan River. Reish Lakish saw him and jumped into the Jordan, pursuing him. At that time, Reish Lakish was the leader of a band of marauders. Rabbi Yoḥa said to Reish Lakish: Your strength is fit for Torah study. Reish Lakish said to him: Your beauty is fit for women. Rabbi Yoḥa said to him: If you return to the pursuit of Torah, I will give you my sister in marriage, who is more beautiful than I am. Reish Lakish accepted upon himself to study Torah. Subsequently, Reish Lakish wanted to jump back out of the river to bring back his clothes, but he was unable to return, as he had lost his physical strength as soon as he accepted the responsibility to study Torah upon himself.,Rabbi Yoḥa taught Reish Lakish Bible, and taught him Mishna, and turned him into a great man. Eventually, Reish Lakish became one of the outstanding Torah scholars of his generation. One day the Sages of the study hall were engaging in a dispute concerning the following baraita: With regard to the sword, the knife, the dagger vehapigyon, the spear, a hand sickle, and a harvest sickle, from when are they susceptible to ritual impurity? The baraita answers: It is from the time of the completion of their manufacture, which is the halakha with regard to metal vessels in general.,These Sages inquired: And when is the completion of their manufacture? Rabbi Yoḥa says: It is from when one fires these items in the furnace. Reish Lakish said: It is from when one scours them in water, after they have been fired in the furnace. Rabbi Yoḥa said to Reish Lakish: A bandit knows about his banditry, i.e., you are an expert in weaponry because you were a bandit in your youth. Reish Lakish said to Rabbi Yoḥa: What benefit did you provide me by bringing me close to Torah? There, among the bandits, they called me: Leader of the bandits, and here, too, they call me: Leader of the bandits. Rabbi Yoḥa said to him: I provided benefit to you, as I brought you close to God, under the wings of the Divine Presence.,As a result of the quarrel, Rabbi Yoḥa was offended, which in turn affected Reish Lakish, who fell ill. Rabbi Yoḥa’s sister, who was Reish Lakish’s wife, came crying to Rabbi Yoḥa, begging that he pray for Reish Lakish’s recovery. She said to him: Do this for the sake of my children, so that they should have a father. Rabbi Yoḥa said to her the verse: “Leave your fatherless children, I will rear them” (Jeremiah 49:11), i.e., I will take care of them. She said to him: Do so for the sake of my widowhood. He said to her the rest of the verse: “And let your widows trust in Me.”,Ultimately, Rabbi Shimon ben Lakish, Reish Lakish, died. Rabbi Yoḥa was sorely pained over losing him. The Rabbis said: Who will go to calm Rabbi Yoḥa’s mind and comfort him over his loss? They said: Let Rabbi Elazar ben Pedat go, as his statements are sharp, i.e., he is clever and will be able to serve as a substitute for Reish Lakish.,Rabbi Elazar ben Pedat went and sat before Rabbi Yoḥa. With regard to every matter that Rabbi Yoḥa would say, Rabbi Elazar ben Pedat would say to him: There is a ruling which is taught in a baraita that supports your opinion. Rabbi Yoḥa said to him: Are you comparable to the son of Lakish? In my discussions with the son of Lakish, when I would state a matter, he would raise twenty-four difficulties against me in an attempt to disprove my claim, and I would answer him with twenty-four answers, and the halakha by itself would become broadened and clarified. And yet you say to me: There is a ruling which is taught in a baraita that supports your opinion. Do I not know that what I say is good? Being rebutted by Reish Lakish served a purpose; your bringing proof to my statements does not.,Rabbi Yoḥa went around, rending his clothing, weeping and saying: Where are you, son of Lakish? Where are you, son of Lakish? Rabbi Yoḥa screamed until his mind was taken from him, i.e., he went insane. The Rabbis prayed and requested for God to have mercy on him and take his soul, and Rabbi Yoḥa died.'' None

84. Babylonian Talmud, Berachot, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • gender, Babylonian context • gender, beauty and • gender, menstrual purity • self-definition, gender concepts as site for

Found in books: Hayes (2022), The Literature of the Sages: A Re-Visioning, 416; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 158

^20a אבל מטמא הוא למת מצוה אמאי לימא אין חכמה ואין תבונה ואין עצה לנגד ה\',שאני התם דכתיב ולאחותו,וליגמר מינה שב ואל תעשה שאני:,אמר ליה רב פפא לאביי מאי שנא ראשונים דאתרחיש להו ניסא ומאי שנא אנן דלא מתרחיש לן ניסא אי משום תנויי בשני דרב יהודה כולי תנויי בנזיקין הוה ואנן קא מתנינן שיתא סדרי וכי הוה מטי רב יהודה בעוקצין האשה שכובשת ירק בקדרה ואמרי לה זיתים שכבשן בטרפיהן טהורים אמר הויות דרב ושמואל קא חזינא הכא ואנן קא מתנינן בעוקצין תליסר מתיבתא ואילו רב יהודה כי הוה שליף חד מסאניה אתי מטרא ואנן קא מצערינן נפשין ומצוח קא צוחינן ולית דמשגח בן,אמר ליה קמאי הוו קא מסרי נפשייהו אקדושת השם אנן לא מסרינן נפשין אקדושת השם כי הא דרב אדא בר אהבה חזייה לההיא כותית דהות לבישא כרבלתא בשוקא סבר דבת ישראל היא קם קרעיה מינה אגלאי מילתא דכותי היא שיימוה בארבע מאה זוזי א"ל מה שמך אמרה ליה מתון אמר לה מתון מתון ארבע מאה זוזי שויא:,רב גידל הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר להו הכי טבילו והכי טבילו אמרי ליה רבנן לא קא מסתפי מר מיצר הרע אמר להו דמיין באפאי כי קאקי חיורי,ר\' יוחנן הוה רגיל דהוה קא אזיל ויתיב אשערי דטבילה אמר כי סלקן בנות ישראל ואתיין מטבילה מסתכלן בי ונהוי להו זרעא דשפירי כוותי אמרי ליה רבנן לא קא מסתפי מר מעינא בישא אמר להו אנא מזרעא דיוסף קא אתינא דלא שלטא ביה עינא בישא דכתיב (בראשית מט, כב) בן פורת יוסף בן פורת עלי עין ואמר רבי אבהו אל תקרי עלי עין אלא עולי עין,רבי יוסי ברבי חנינא אמר מהכא (בראשית מח, טז) וידגו לרוב בקרב הארץ מה דגים שבים מים מכסין עליהם ואין עין הרע שולטת בהם אף זרעו של יוסף אין עין הרע שולטת בהם,ואב"א עין שלא רצתה לזון ממה שאינו שלו אין עין הרע שולטת בו:,

^20a but he does become impure for a met mitzva. Here too, the question is asked: Let us say that the obligation to bury a met mitzva, which is predicated on the preservation of human dignity, should not override mitzvot explicitly written in the Torah, as it is stated: “There is neither wisdom, nor understanding, nor counsel against the Lord.”,The Gemara answers: There it is different, as it is explicitly written: “And his sister,” from which we derive that although he may not become ritually impure to bury his sister, he must do so for a met mitzva.,The Gemara suggests: Let us derive a general principle that human dignity takes precedence over all mitzvot in the Torah from this case. This possibility is rejected: This is a special case, because a case of “sit and refrain from action” shev ve’al ta’aseh is different. Engaging in the burial of a met mitzva is not actually in contravention of a mitzva. Rather, by doing so he becomes ritually impure and is then rendered incapable of fulfilling that mitzva. We cannot derive a general principle from here that human dignity would also override a Torah prohibition in a case where that prohibition is directly contravened.,The Gemara responds: In the context of the discussion whether or not human dignity overrides honoring God in the sense of fulfilling his mitzvot, Rav Pappa said to Abaye: What is different about the earlier generations, for whom miracles occurred and what is different about us, for whom miracles do not occur? If it is because of Torah study; in the years of Rav Yehuda all of their learning was confined to the order of Nezikin, while we learn all six orders! Moreover, when Rav Yehuda would reach in tractate Okatzin, which discusses the extent to which the stems of various fruits and vegetables are considered an integral part of the produce in terms of becoming ritually impure, the halakha that a woman who pickles a vegetable in a pot, and some say when he would reach the halakha that olives pickled with their leaves are pure, because after pickling, it is no longer possible to lift the fruit by its leaves, they are no longer considered part of the fruit; he would find it difficult to understand. He would say: Those are the disputes between Rav and Shmuel that we see here. And we, in contrast, learn thirteen versions of Okatzin. While, with regard to miracles, after declaring a fast to pray for a drought to end, when Rav Yehuda would remove one of his shoes the rain would immediately fall, whereas we torment ourselves and cry out and no one notices us.,Abaye said to Rav Pappa: The previous generations were wholly dedicated to the sanctification of God’s name, while we are not as dedicated to the sanctification of God’s name. Typical of the earlier generations’ commitment, the Gemara relates: Like this incident involving Rav Adda bar Ahava who saw a non-Jewish woman who was wearing a garment made of a forbidden mixture of wool and linen karbalta in the marketplace. Since he thought that she was Jewish, he stood and ripped it from her. It was then divulged that she was a non-Jew and he was taken to court due to the shame that he caused her, and they assessed the payment for the shame that he caused her at four hundred zuz. Ultimately, Rav Adda said to her: What is your name? She replied: Matun. In a play on words, he said to her: Matun, her name, plus matun, the Aramaic word for two hundred, is worth four hundred zuz.,It was also related about the earlier generations, that they would degrade themselves in the desire to glorify God. Rav Giddel was accustomed to go and sit at the gates of the women’s immersion sites. He said to them: Immerse yourselves in this way, and immerse yourselves in that way. The Sages said to him: Master, do you not fear the evil inclination? He said to them: In my eyes, they are comparable to white geese.,Similarly, the Gemara relates that Rabbi Yoḥa was accustomed to go and sit at the gates of the women’s immersion sites. Rabbi Yoḥa, who was known for his extraordinary good looks, explained this and said: When the daughters of Israel emerge from their immersion, they will look at me, and will have children as beautiful as I. The Sages asked him: Master, do you not fear the evil eye? He said to them: I descend from the seed of Joseph over whom the evil eye has no dominion, as it is written: “Joseph is a bountiful vine, a bountiful vine on a spring alei ayin” (Genesis 49:22). “Ayin” can mean both “spring” and “eye.” And Rabbi Abbahu said a homiletic interpretation: Do not read it alei ayin, rather olei ayin, above the eye; they transcend the influence of the evil eye.,Rabbi Yosei, son of Rabbi Ḥanina, cited a different proof, from Jacob’s blessing of Joseph’s sons, Ephraim and Menashe: “The angel who redeems me from all evil shall bless the young and in them may my name be recalled, and the name of my fathers, Abraham and Isaac, and may they multiply veyidgu in the midst of the earth” (Genesis 48:16). Veyidgu is related etymologically to the word fish dag. Just as the fish in the sea, water covers them and the evil eye has no dominion over them, so too the seed of Joseph, the evil eye has no dominion over them.,And if you wish, say instead: Joseph’s eye, which did not seek to feast on that which was not his, Potiphar’s wife, the evil eye has no dominion over him.,MISHNA Women, slaves, and minors, who have parallel obligations in various mitzvot, are exempt from the recitation of Shema'' None

85. Babylonian Talmud, Niddah, None (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • Engberg-Pedersens poststructuralist analysis of gender • On the Contemplative Life, Engberg-Pedersens poststructuralist analysis of gender • Thecla, renunciation of gender norms • ascetic celibacy of Christian women, transgression of ancient gender conventions • gender • gender, essentialism • gender, study of, conversion • gender, study of, gender division of Therapeutae • gender, study of, in early Christian martyrdom narratives • gender, transgression • non-Judean women, adopting Judean practices, gender issues • religion, and gender issues • religion, and social consequences of gender hierarchy • transgression, gender

Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 61, 67, 68, 69, 70, 71, 77, 78, 79, 82, 135, 136, 137, 138, 139, 140, 141, 142, 143, 196, 197, 198, 246, 247, 248, 249, 250, 251, 252, 253, 254, 255, 256, 257, 258, 259, 266, 267, 268, 269, 270, 271, 272, 273, 274; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 12, 242

^31a מאי קרא (תהלים עא, ו) ממעי אמי אתה גוזי מאי משמע דהאי גוזי לישנא דאשתבועי הוא דכתיב (ירמיהו ז, כט) גזי נזרך והשליכי,ואמר רבי אלעזר למה ולד דומה במעי אמו לאגוז מונח בספל של מים אדם נותן אצבעו עליו שוקע לכאן ולכאן,תנו רבנן שלשה חדשים הראשונים ולד דר במדור התחתון אמצעיים ולד דר במדור האמצעי אחרונים ולד דר במדור העליון וכיון שהגיע זמנו לצאת מתהפך ויוצא וזהו חבלי אשה,והיינו דתנן חבלי של נקבה מרובין משל זכר,ואמר רבי אלעזר מאי קרא (תהלים קלט, טו) אשר עשיתי בסתר רקמתי בתחתיות ארץ דרתי לא נאמר אלא רקמתי,מאי שנא חבלי נקבה מרובין משל זכר זה בא כדרך תשמישו וזה בא כדרך תשמישו זו הופכת פניה וזה אין הופך פניו,תנו רבנן שלשה חדשים הראשונים תשמיש קשה לאשה וגם קשה לולד אמצעיים קשה לאשה ויפה לולד אחרונים יפה לאשה ויפה לולד שמתוך כך נמצא הולד מלובן ומזורז,תנא המשמש מטתו ליום תשעים כאילו שופך דמים מנא ידע אלא אמר אביי משמש והולך (תהלים קטז, ו) ושומר פתאים ה\',תנו רבנן שלשה שותפין יש באדם הקב"ה ואביו ואמו אביו מזריע הלובן שממנו עצמות וגידים וצפרנים ומוח שבראשו ולובן שבעין אמו מזרעת אודם שממנו עור ובשר ושערות ושחור שבעין והקב"ה נותן בו רוח ונשמה וקלסתר פנים וראיית העין ושמיעת האוזן ודבור פה והלוך רגלים ובינה והשכל,וכיון שהגיע זמנו להפטר מן העולם הקב"ה נוטל חלקו וחלק אביו ואמו מניח לפניהם אמר רב פפא היינו דאמרי אינשי פוץ מלחא ושדי בשרא לכלבא,דרש רב חיננא בר פפא מאי דכתיב (איוב ט, י) עושה גדולות עד אין חקר ונפלאות עד אין מספר בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם נותן חפץ בחמת צרורה ופיה למעלה ספק משתמר ספק אין משתמר ואילו הקב"ה צר העובר במעי אשה פתוחה ופיה למטה ומשתמר,דבר אחר אדם נותן חפציו לכף מאזנים כל זמן שמכביד יורד למטה ואילו הקב"ה כל זמן שמכביד הולד עולה למעלה,דרש רבי יוסי הגלילי מאי דכתיב {תהילים קל״ט:י״ד } אודך (ה\') על כי נוראות נפליתי נפלאים מעשיך ונפשי יודעת מאד בא וראה שלא כמדת הקב"ה מדת בשר ודם מדת בשר ודם אדם נותן זרעונים בערוגה כל אחת ואחת עולה במינו ואילו הקב"ה צר העובר במעי אשה וכולם עולין למין אחד,דבר אחר צבע נותן סמנין ליורה כולן עולין לצבע אחד ואילו הקב"ה צר העובר במעי אשה כל אחת ואחת עולה למינו,דרש רב יוסף מאי דכתיב (ישעיהו יב, א) אודך ה\' כי אנפת בי ישוב אפך ותנחמני במה הכתוב מדבר,בשני בני אדם שיצאו לסחורה ישב לו קוץ לאחד מהן התחיל מחרף ומגדף לימים שמע שטבעה ספינתו של חבירו בים התחיל מודה ומשבח לכך נאמר ישוב אפך ותנחמני,והיינו דאמר רבי אלעזר מאי דכתיב (תהלים עב, יח) עושה נפלאות (גדולות) לבדו וברוך שם כבודו לעולם אפילו בעל הנס אינו מכיר בנסו,דריש רבי חנינא בר פפא מאי דכתיב (תהלים קלט, ג) ארחי ורבעי זרית וכל דרכי הסכנת מלמד שלא נוצר אדם מן כל הטפה אלא מן הברור שבה תנא דבי רבי ישמעאל משל לאדם שזורה בבית הגרנות נוטל את האוכל ומניח את הפסולת,כדרבי אבהו דרבי אבהו רמי כתיב (שמואל ב כב, מ) ותזרני חיל וכתיב (תהלים יח, לג) האל המאזרני חיל אמר דוד לפני הקב"ה רבש"ע זיריתני וזרזתני,דרש רבי אבהו מאי דכתיב (במדבר כג, י) מי מנה עפר יעקב ומספר את רובע ישראל מלמד שהקב"ה יושב וסופר את רביעיותיהם של ישראל מתי תבא טיפה שהצדיק נוצר הימנה,ועל דבר זה נסמית עינו של בלעם הרשע אמר מי שהוא טהור וקדוש ומשרתיו טהורים וקדושים יציץ בדבר זה מיד נסמית עינו דכתיב (במדבר כד, ג) נאם הגבר שתום העין,והיינו דאמר רבי יוחנן מאי דכתיב (בראשית ל, טז) וישכב עמה בלילה הוא מלמד שהקב"ה סייע באותו מעשה שנאמר (בראשית מט, יד) יששכר חמור גרם חמור גרם לו ליששכר,אמר רבי יצחק אמר רבי אמי אשה מזרעת תחילה יולדת זכר איש מזריע תחילה יולדת נקבה שנאמר (ויקרא יג, כט) אשה כי תזריע וילדה זכר,תנו רבנן בראשונה היו אומרים אשה מזרעת תחילה יולדת זכר איש מזריע תחלה יולדת נקבה ולא פירשו חכמים את הדבר עד שבא רבי צדוק ופירשו (בראשית מו, טו) אלה בני לאה אשר ילדה ליעקב בפדן ארם ואת דינה בתו תלה הזכרים בנקבות ונקבות בזכרים,(דברי הימים א ח, מ) ויהיו בני אולם אנשים גבורי חיל דורכי קשת ומרבים בנים ובני בנים וכי בידו של אדם להרבות בנים ובני בנים אלא מתוך'' None

^31a What is the verse from which it is derived that a fetus is administered an oath on the day of its birth? “Upon You I have relied from birth; You are He Who took me out gozi of my mother’s womb” (Psalms 71:6). From where may it be inferred that this word: “Gozi,” is a term of administering an oath? As it is written: “Cut off gozi your hair and cast it away” (Jeremiah 7:29), which is interpreted as a reference to the vow of a nazirite, who must cut off his hair at the end of his term of naziriteship.,And Rabbi Elazar says: To what is a fetus in its mother’s womb comparable? It is comparable to a nut placed in a basin full of water, floating on top of the water. If a person puts his finger on top of the nut, it sinks either in this direction or in that direction.,§ The Sages taught in a baraita: During the first three months of pregcy, the fetus resides in the lower compartment of the womb; in the middle three months, the fetus resides in the middle compartment; and during the last three months of pregcy the fetus resides in the upper compartment. And once its time to emerge arrives, it turns upside down and emerges; and this is what causes labor pains.,With regard to the assertion that labor pains are caused by the fetus turning upside down, the Gemara notes: And this is the explanation for that which we learned in a baraita: The labor pains experienced by a woman who gives birth to a female are greater than those experienced by a woman who gives birth to a male. The Gemara will explain this below.,And Rabbi Elazar says: What is the verse from which it is derived that a fetus initially resides in the lower part of the womb? “When I was made in secret, and I was woven together in the lowest parts of the earth” (Psalms 139:15). Since it is not stated: I resided in the lowest parts of the earth, but rather: “I was woven together in the lowest parts of the earth,” this teaches that during the initial stage of a fetus’s development, when it is woven together, its location is in the lower compartment of the womb.,The Gemara asks: What is different about the labor pains experienced by a woman who gives birth to a female, that they are greater than those experienced by a woman who gives birth to a male? The Gemara answers: This one, a male fetus, emerges in the manner in which it engages in intercourse. Just as a male engages in intercourse facing downward, so too, it is born while facing down. And that one, a female fetus, emerges in the manner in which it engages in intercourse, i.e., facing upward. Consequently, that one, a female fetus, turns its face around before it is born, but this one, a male fetus, does not turn its face around before it is born.,§ The Sages taught in a baraita: During the first three months of pregcy, sexual intercourse is difficult and harmful for the woman and is also difficult for the offspring. During the middle three months, intercourse is difficult for the woman but is beneficial for the offspring. During the last three months, sexual intercourse is beneficial for the woman and beneficial for the offspring; as a result of it the offspring is found to be strong and fair skinned.,The Sages taught in a baraita: With regard to one who engages in intercourse with his wife on the ninetieth day of her pregcy, it is as though he spills her blood. The Gemara asks: How does one know that it is the ninetieth day of her pregcy? Rather, Abaye says: One should go ahead and engage in intercourse with his wife even if it might be the ninetieth day, and rely on God to prevent any ensuing harm, as the verse states: “The Lord preserves the simple” (Psalms 116:6).,§ The Sages taught: There are three partners in the creation of a person: The Holy One, Blessed be He, and his father, and his mother. His father emits the white seed, from which the following body parts are formed: The bones, the sinews, the nails, the brain that is in its head, and the white of the eye. His mother emits red seed, from which are formed the skin, the flesh, the hair, and the black of the eye. And the Holy One, Blessed be He, inserts into him a spirit, a soul, his countece ukelaster, eyesight, hearing of the ear, the capability of speech of the mouth, the capability of walking with the legs, understanding, and wisdom.,And when a person’s time to depart from the world arrives, the Holy One, Blessed be He, retrieves His part, and He leaves the part of the person’s father and mother before them. Rav Pappa said: This is in accordance with the adage that people say: Remove the salt from a piece of meat, and you may then toss the meat to a dog, as it has become worthless.,§ Rav Ḥina bar Pappa taught: What is the meaning of that which is written: “Who does great deeds beyond comprehension, wondrous deeds without number” (Job 9:10)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that if one puts an article in a flask, even if the flask is tied and its opening faces upward, it is uncertain whether the item is preserved from getting lost, and it is uncertain whether it is not preserved from being lost. But the Holy One, Blessed be He, forms the fetus in a woman’s open womb, and its opening faces downward, and yet the fetus is preserved.,Another matter that demonstrates the difference between the attributes of God and the attributes of people is that when a person places his articles on a scale to be measured, the heavier the item is, the more it descends. But when the Holy One, Blessed be He, forms a fetus, the heavier the offspring gets, the more it ascends upward in the womb.,Rabbi Yosei HaGelili taught: What is the meaning of that which is written: “I will give thanks to You, for I am fearfully and wonderfully made; wonderful are Your works, and that my soul knows very well” (Psalms 139:14)? Come and see that the attribute of flesh and blood is unlike the attribute of the Holy One, Blessed be He. The attribute of flesh and blood is that when a person plants seeds of different species in one garden bed, each and every one of the seeds emerges as a grown plant according to its species. But the Holy One, Blessed be He, forms the fetus in a woman’s womb, and all of the seeds, i.e., those of both the father and the mother, emerge when the offspring is formed as one sex.,Alternatively, when a dyer puts herbs in a cauldron leyora, they all emerge as one color of dye, whereas the Holy One, Blessed be He, forms the fetus in a woman’s womb, and each and every one of the seeds emerges as its own type. In other words, the seed of the father form distinct elements, such as the white of the eye, and the seed of the mother forms other elements, such as the black of the eye, as explained above.,Rav Yosef taught: What is the meaning of that which is written: “And on that day you shall say: I will give thanks to You, Lord, for You were angry with me; Your anger is turned away, and You comfort me” (Isaiah 12:1)? With regard to what matter is the verse speaking?,It is referring, for example, to two people who left their homes to go on a business trip. A thorn penetrated the body of one of them, and he was consequently unable to go with his colleague. He started blaspheming and cursing in frustration. After a period of time, he heard that the ship of the other person had sunk in the sea, and realized that the thorn had saved him from death. He then started thanking God and praising Him for his delivery due to the slight pain caused to him by the thorn. This is the meaning of the statement: I will give thanks to You, Lord, for You were angry with me. Therefore, it is stated at the end of the verse: “Your anger is turned away, and You comfort me.”,And this statement is identical to that which Rabbi Elazar said: What is the meaning of that which is written: “Blessed be the Lord God, the God of Israel, Who does wondrous things alone; and blessed be His glorious name forever” (Psalms 72:18–19)? What does it mean that God “does wondrous things alone”? It means that even the one for whom the miracle was performed does not recognize the miracle that was performed for him.,Rabbi Ḥanina bar Pappa taught: What is the meaning of that which is written: “You measure zerita my going about orḥi and my lying down riv’i, and are acquainted with all my ways” (Psalms 139:3)? This verse teaches that a person is not created from the entire drop of semen, but from its clear part. Zerita can mean to winnow, while orḥi and riv’i can both be explained as references to sexual intercourse. Therefore the verse is interpreted homiletically as saying that God separates the procreative part of the semen from the rest. The school of Rabbi Yishmael taught a parable: This matter is comparable to a person who winnows grain in the granary; he takes the food and leaves the waste.,This is in accordance with a statement of Rabbi Abbahu, as Rabbi Abbahu raises a contradiction: It is written in one of King David’s psalms: “For You have girded me vatazreni with strength for battle” (II\xa0Samuel 22:40), without the letter alef in vatazreni; and it is written in another psalm: “Who girds me hame’azreni with strength” (Psalms 18:33), with an alef in hame’azreini. What is the difference between these two expressions? David said before the Holy One, Blessed be He: Master of the Universe, You selected me zeiritani, i.e., You separated between the procreative part and the rest of the semen in order to create me, and You have girded me zeraztani with strength.,Rabbi Abbahu taught: What is the meaning of that which is written in Balaam’s blessing: “Who has counted the dust of Jacob, or numbered the stock rova of Israel” (Numbers 23:10)? The verse teaches that the Holy One, Blessed be He, sits and counts the times that the Jewish people engage in intercourse revi’iyyoteihem, anticipating the time when the drop from which the righteous person will be created will arrive.,And it was due to this matter that the eye of wicked Balaam went blind. He said: Should God, who is pure and holy, and whose ministers are pure and holy, peek at this matter? Immediately his eye was blinded as a divine punishment, as it is written: “The saying of the man whose eye is shut” (Numbers 24:3).,And this statement is the same as that which Rabbi Yoḥa said: What is the meaning of that which is written, with regard to Leah’s conceiving Issachar: “And he lay with her that night” (Genesis 30:16)? The verse teaches that the Holy One, Blessed be He, contributed to that act. The manner in which God contributed to this act is derived from another verse, as it is stated: “Issachar is a large-boned garem donkey” (Genesis 49:14). This teaches that God directed Jacob’s donkey toward Leah’s tent so that he would engage in intercourse with her, thereby causing garam Leah’s conceiving Issachar.,§ Rabbi Yitzḥak says that Rabbi Ami says: The sex of a fetus is determined at the moment of conception. If the woman emits seed first, she gives birth to a male, and if the man emits seed first, she gives birth to a female, as it is stated: “If a woman bears seed and gives birth to a male” (Leviticus 12:2).,The Sages taught: At first, people would say that if the woman emits seed first she gives birth to a male, and if the man emits seed first, she gives birth to a female. But the Sages did not explain from which verse this matter is derived, until Rabbi Tzadok came and explained that it is derived from the following verse: “These are the sons of Leah, whom she bore to Jacob in Paddan Aram, with his daughter Dinah” (Genesis 46:15). From the fact that the verse attributes the males to the females, as the males are called: The sons of Leah, and it attributes the females to the males,in that Dinah is called: His daughter, it is derived that if the woman emits seed first she gives birth to a male, whereas if the man emits seed first, she bears a female.,This statement is also derived from the following verse: “And the sons of Ulam were mighty men of valor, archers, and had many sons and sons’ sons” (I\xa0Chronicles 8:40). Is it in a person’s power to have many sons and sons’ sons? Rather, because'' None

86. Nag Hammadi, The Gospel of Thomas, 22, 114 (3rd cent. CE - 3rd cent. CE)
Tagged with subjects: • apocalypticism, and gender binariness • gender • gender transcendence, as postapocalyptic state • gender, disruption of, as feature of dystopian apocalypticism • gender, in Christian sources • gender, overcoming

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 173; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 156, 157; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 205, 206

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22 Jesus saw some babies nursing. He said to his disciples, "These nursing babies are like those who enter the (Father\'s) kingdom." They said to him, "Then shall we enter the (Father\'s) kingdom as babies?" Jesus said to them, "When you make the two into one, and when you make the inner like the outer and the outer like the inner, and the upper like the lower, and when you make male and female into a single one, so that the male will not be male nor the female be female, when you make eyes in place of an eye, a hand in place of a hand, a foot in place of a foot, an image in place of an image, then you will enter the kingdom." ¹¹⁴ Simon Peter said to them, "Make Mary leave us, for females don\'t deserve life." Jesus said, "Look, I will guide her to make her male, so that she too may become a living spirit resembling you males. For every female who makes herself male will enter the kingdom of Heaven."'' None

87. None, None, nan (3rd cent. CE - 6th cent. CE)
Tagged with subjects: • gender • gender, and lactation

Found in books: Marcar (2022), Divine Regeneration and Ethnic Identity in 1 Peter: Mapping Metaphors of Family, Race, and Nation, 177; Neis (2012), When a Human Gives Birth to a Raven: Rabbis and the Reproduction of Species. 253

88. None, None, nan (3rd cent. CE - 4th cent. CE)
Tagged with subjects: • Thecla, renunciation of gender norms • ascetic celibacy of Christian women, transgression of ancient gender conventions • gender

Found in books: Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 140; Laes Goodey and Rose (2013), Disabilities in Roman Antiquity: Disparate Bodies, 129

89. Socrates Scholasticus, Ecclesiastical History, 7.15 (4th cent. CE - 5th cent. CE)
Tagged with subjects: • gender • gender, Pythagoreans, female members of • gender, philosophy, as male activity

Found in books: Ayres Champion and Crawford (2023), The Intellectual World of Late Antique Christianity: Reshaping Classical Traditions. 348; Gunderson (2022), The Social Worlds of Ancient Jews and Christians: Essays in Honor of L. Michael White, 214

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7.15 There was a woman at Alexandria named Hypatia, daughter of the philosopher Theon, who made such attainments in literature and science, as to far surpass all the philosophers of her own time. Having succeeded to the school of Plato and Plotinus, she explained the principles of philosophy to her auditors, many of whom came from a distance to receive her instructions. On account of the self-possession and ease of manner, which she had acquired in consequence of the cultivation of her mind, she not unfrequently appeared in public in presence of the magistrates. Neither did she feel abashed in coming to an assembly of men. For all men on account of her extraordinary dignity and virtue admired her the more. Yet even she fell a victim to the political jealousy which at that time prevailed. For as she had frequent interviews with Orestes, it was calumniously reported among the Christian populace, that it was she who prevented Orestes from being reconciled to the bishop. Some of them therefore, hurried away by a fierce and bigoted zeal, whose ringleader was a reader named Peter, waylaid her returning home, and dragging her from her carriage, they took her to the church called C sareum, where they completely stripped her, and then murdered her with tiles. After tearing her body in pieces, they took her mangled limbs to a place called Cinaron, and there burnt them. This affair brought not the least opprobrium, not only upon Cyril, but also upon the whole Alexandrian church. And surely nothing can be farther from the spirit of Christianity than the allowance of massacres, fights, and transactions of that sort. This happened in the month of March during Lent, in the fourth year of Cyril's episcopate, under the tenth consulate of Honorius, and the sixth of Theodosius. "" None

90. Anon., Joseph And Aseneth, 15.1-15.2, 15.7-15.8, 16.19, 28.11
Tagged with subjects: • courage, association with gender • gender • gender, courage and • gender, emotion and • gender, in Jewish views • gender, role of, in story of Susanna • religion, and gender issues

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 137; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 248; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 195; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 75, 77, 84, 85, 87, 96; Pinheiro Bierl and Beck (2013), Anton Bierl? and Roger Beck?, Intende, Lector - Echoes of Myth, Religion and Ritual in the Ancient Novel, 252

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15.1 And she came back to the man; and when the man saw her he said to her, "Take now the veil off your head, for to-day you are a pure virgin and your head is like a young man\'s." ^15.2 So she took it off her head; and the man said to her, "Take heart, Aseneth, for lo, the Lord has heard the words of your confession. ' "^15.7 For Penitence is the Most High's daughter and she entreats the Most High on your behalf every hour, and on behalf of all who repent; for he is the father of Penitence and she the mother of virgins, and every hour she petitions him for those who repent; for she has prepared a heavenly bridal chamber for those who love her, and she will look after them for ever. " '^15.8 And Penitence is herself a virgin, very beautiful and pure and chaste and gentle; and God Most High loves her, and all his angels do her reverence. ^28.11 Surely this is enough for us that the Lord is fighting for us: so spare your brothers." ' ' None

91. Septuagint, 4 Maccabees, 1.23, 17.1, 18.7-18.8, 18.10-18.19
Tagged with subjects: • gender • gender, in Jewish views • gender, maternal emotions • gendered expectations, challenges to

Found in books: Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 129, 130; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 196; Mermelstein (2021), Power and Emotion in Ancient Judaism: Community and Identity in Formation, 37

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1.23 Fear precedes pain and sorrow comes after. ^17.1 Some of the guards said that when she also was about to be seized and put to death she threw herself into the flames so that no one might touch her body.' "^18.7 I was a pure virgin and did not go outside my father's house; but I guarded the rib from which woman was made." '^18.8 No seducer corrupted me on a desert plain, nor did the destroyer, the deceitful serpent, defile the purity of my virginity. ^18.10 While he was still with you, he taught you the law and the prophets. ^18.11 He read to you about Abel slain by Cain, and Isaac who was offered as a burnt offering, and of Joseph in prison. ^18.12 He told you of the zeal of Phineas, and he taught you about Haiah, Azariah, and Mishael in the fire. ^18.13 He praised Daniel in the den of the lions and blessed him.' "^18.14 He reminded you of the scripture of Isaiah, which says, `Even though you go through the fire, the flame shall not consume you.'" "^18.15 He sang to you songs of the psalmist David, who said, `Many are the afflictions of the righteous.'" "^18.16 He recounted to you Solomon's proverb, `There is a tree of life for those who do his will.'" "^18.17 He confirmed the saying of Ezekiel, `Shall these dry bones live?'" '^18.18 For he did not forget to teach you the song that Moses taught, which says, ^18.19 `I kill and I make alive: this is your life and the length of your days.\'"'' None

92. Valerius Maximus, Memorable Deeds And Sayings, 3.8.6
Tagged with subjects: • Gender • gender

Found in books: Keener(2005), First-Second Corinthians, 118; Welch (2015), Tarpeia: Workings of a Roman Myth. 151

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3.8.6 What has a woman to do with public assemblies? If the custom of our country be observed, nothing. But when domestic peace and quiet is tossed upon the waves of sedition, the authority of ancient custom gives way. And that which violence compels avails more than what modesty persuades and directs. And therefore, O Sempronia, sister of Ti. and C. Gracchus, wife of Scipio Aemilianus, I would not involve you in a malicious narrative, as if incongruously inserting you among the most weighty examples of virtue. But because when you were brought to answer before the people by a tribune of the plebs, you did not degenerate from the greatness of your ancestors in such a confusion, I will commemorate you. You were forced to stand in that place, where the most important persons in the city used to be confronted. The leaders in authority poured out their threats against you with a severe and cruel countece, backed by the cries of the rude mob. The whole forum eagerly sought that you should acknowledge with a kiss Equitius, whom they unjustly attempted to impose upon the Sempronian family, as being the son of Tiberius your brother. Yet you thrust him away from you, a monster brought out of I know not what pit of darkness, approaching with an execrable boldness, to usurp a position of kinship, where he had no connection whatsoever.'' None

93. Vergil, Aeneis, 1.364, 7.805-7.807, 8.131-8.136
Tagged with subjects: • Bona Dea and Hercules, articulation of gender in • Gender • gender • gender, and the warrior maiden • stereotype (see also gender”)

Found in books: Fabre-Serris et al. (2021), Identities, Ethnicities and Gender in Antiquity, 170; Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 161; Laemmle (2021), Lists and Catalogues in Ancient Literature and Beyond: Towards a Poetics of Enumeration, 269; Panoussi(2019), Brides, Mourners, Bacchae: Women's Rituals in Roman Literature, 183; Welch (2015), Tarpeia: Workings of a Roman Myth. 180; van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 194

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1.364 Pygmalionis opes pelago; dux femina facti. ^7.805 bellatrix, non illa colo calathisve Minervae ^7.806 femineas adsueta manus, sed proelia virgo ^7.807 dura pati cursuque pedum praevertere ventos. ^8.131 sed mea me virtus et sancta oracula divom ^8.132 cognatique patres, tua terris didita fama, ^8.133 coniunxere tibi et fatis egere volentem. ^8.134 Dardanus, Iliacae primus pater urbis et auctor, ^8.135 Electra, ut Grai perhibent, Atlantide cretus, ^8.136 advehitur Teucros; Electram maxumus Atlas'' None

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1.364 the winter o'er Rutulia's vanquished hills. " ^7.805 a hundred brass bars shut them, and the strength ^7.806 of uncorrupting steel; in sleepless watch ' "^7.807 Janus the threshold keeps. 'T is here, what time " ^8.131 of night and day. Fair groves of changeful green ' "^8.132 arch o'er their passage, and they seem to cleave " '^8.133 green forests in the tranquil wave below. ^8.134 Now had the flaming sun attained his way ^8.135 to the mid-sphere of heaven, when they discerned ^8.136 walls and a citadel in distant view, '" None

94. None, None, nan
Tagged with subjects: • gender

Found in books: Harkins and Maier (2022), Experiencing the Shepherd of Hermas, 58; Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 203

95. None, None, nan
Tagged with subjects: • Gender • gender

Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 24; Connelly (2007), Portrait of a Priestess: Women and Ritual in Ancient Greece, 181

96. None, None, nan
Tagged with subjects: • bedroom, gendered space, as • gender, female

Found in books: Lipka (2021), Epiphanies and Dreams in Greek Polytheism: Textual Genres and 'Reality' from Homer to Heliodorus, 214; Pinheiro et al. (2012a), Narrating Desire: Eros, Sex, and Gender in the Ancient Novel, 55

97. None, None, nan
Tagged with subjects: • Amazons, gender status of • gender

Found in books: Barbato (2020), The Ideology of Democratic Athens: Institutions, Orators and the Mythical Past, 154; Chaniotis (2012), Unveiling Emotions: Sources and Methods for the Study of Emotions in the Greek World vol, 160

98. None, None, nan
Tagged with subjects: • arena, gendering in • body, and gender • gender • gender and sexuality, in Passio Perpetuae et Felicitatis • gender, gender roles • gender, in Christian sources • gendering, in arena

Found in books: Lieu (2004), Christian Identity in the Jewish and Graeco-Roman World, 201; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 103; Moss (2012), Ancient Christian Martyrdom: Diverse Practices, Theologies, and Traditions, 140; Yates and Dupont (2020), The Bible in Christian North Africa: Part I: Commencement to the Confessiones of Augustine (ca. 180 to 400 CE), 64

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Tiresias: The Ancient Mediterranean Religions Source Database