The Ancient Mediterranean Religions Index Database

Results for
Please note: the results are produced through a computerized process which may frequently lead to errors, both in incorrect tagging and in other issues. Please use with caution.
Due to load times, full text fetching is currently attempted for validated results only.
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	Avery Peck et al. (2014) 43 Balberg (2014) 71, 72, 140, 142, 143, 144, 145, 160, 172, 173, 174, 199, 228 Bay (2022) 108, 252, 287, 304 Benefiel and Keegan (2016) 104, 105, 249 Blidstein (2017) 23, 24, 37, 156, 157, 173, 189 Blum and Biggs (2019) 74, 75, 99, 102, 106, 108, 120, 121, 122, 123, 124, 125, 126, 127, 155, 164, 181, 183, 187, 189, 238 Borg (2008) 241, 243, 244, 245, 246 Castagnoli and Ceccarelli (2019) 54, 55, 181, 281, 329 Cueva et al. (2018b) 327 Ebrey and Kraut (2022) 20 Edmonds (2019) 21, 95, 96, 101, 110, 114, 251 Edmondson (2008) 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) 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) 46, 49, 50, 99 Gunderson (2022) 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) 32, 53, 56, 58, 59, 62, 69, 71, 95, 202, 206, 208, 209, 216 Hasan Rokem (2003) 48, 52 Huebner and Laes (2019) 9 Huttner (2013) 95, 96, 97, 143, 144, 199, 311, 312, 370 Jouanna (2012) 181 Keener(2005) 118, 119, 121, 123 Ker and Wessels (2020) 41, 43, 198 Laemmle (2021) 94, 117, 160, 161, 215, 216, 259, 260, 261, 269, 335, 336 Laes Goodey and Rose (2013) 31, 126, 127, 129, 130, 188, 192, 198 Lieber (2014) 399 Lieu (2004) 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) 177 Nissinen and Uro (2008) 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 Pillinger (2019) 12, 14, 159, 171, 181 Pinheiro Bierl and Beck (2013) 9, 252 Pinheiro et al (2012a) 33, 37, 43, 44, 66, 89, 96, 135, 137, 141, 149, 154, 187, 200, 203, 215, 228, 241 Pinheiro et al (2018) 57, 127, 129, 251, 267, 272 Rosen-Zvi (2012) 1, 2, 8 Rubenstein (2018) 60, 65 Ruffini (2018) 160 Taylor and Hay (2020) 283 Tupamahu (2022) 10, 119, 144, 145, 146, 157, 158, 159, 160, 163, 164, 165, 166, 167, 170, 172 Viglietti and Gildenhard (2020) 61, 198, 297, 359, 375 Vlassopoulos (2021) 61, 62, 67, 70, 73, 101, 121, 151, 163, 164 van , t Westeinde (2021) 18, 157, 158, 194 van der EIjk (2005) 213, 287, 303
gender, ambiguity	Pinheiro et al (2012a) 112, 113, 114, 135
gender, and colonisation	Sweeney (2013) 111, 112, 113, 117
gender, and ethnicity	Sweeney (2013) 125, 171
gender, and lament, homer	Joseph (2022) 13, 14, 228, 229, 243
gender, and law	Fonrobert and Jaffee (2007) 271
gender, and memory	Castagnoli and Ceccarelli (2019) 33, 34, 35, 61, 63, 64
gender, and oaths	Ashbrook Harvey et al (2015) 148, 149, 150, 151 Sommerstein and Torrance (2014) 14, 24, 327, 375
gender, and performance culture	Wolfsdorf (2020) 546
gender, and philos metaphors	Taylor and Hay (2020) 283, 285
gender, and power	Ashbrook Harvey et al (2015) 68
gender, and sexuality	Sweeney (2013) 119
gender, and sexuality, and morality	Yates and Dupont (2020) 101, 108, 109, 111, 112, 113, 114, 115, 116
gender, and sexuality, in passio perpetuae et felicitatis	Yates and Dupont (2020) 64, 65
gender, and sexuality, tertullian, moral vision	Yates and Dupont (2020) 101, 108, 109, 111, 112, 113, 114, 115, 116
gender, and status distinctions, lex julia de adulteriis coercendis	Huebner and Laes (2019) 114, 169, 170
gender, and the warrior maiden	Huebner and Laes (2019) 161, 163
gender, and writing	Castagnoli and Ceccarelli (2019) 83
gender, and, anger	Mermelstein (2021) 68, 69, 71, 72, 73, 107
gender, and, artifacts	Cadwallader (2016) 106, 107, 108, 110, 115
gender, and, domination	Mermelstein (2021) 69, 73
gender, and, meals, dining facilities, facilities	Cadwallader (2016) 331
gender, and, zeus, oaths invoking	Sommerstein and Torrance (2014) 320, 321, 322, 323
gender, androgyne	Pinheiro et al (2012a) 111, 136, 137, 139, 239
gender, anger and	Mermelstein (2021) 68, 69, 107
gender, animal	Mackay (2022) 47, 49, 52, 53
gender, antipathy to jews and	Kraemer (2020) 176
gender, as performance	Panoussi(2019) 205, 206, 207, 262
gender, as, young womens rituals, in statius achilleid, performance	Panoussi(2019) 205, 206, 207, 262
gender, babylonian context	Hayes (2022) 416
gender, bias	Edmondson (2008) 60 Ernst (2009) 181, 182, 196
gender, bias, in legal aspects of soldiers’ marriage ban	Phang (2001) 379
gender, binariness, apocalypticism, and	Ashbrook Harvey et al (2015) 173
gender, body, and	Moss (2012) 32, 33, 109, 140
gender, change of	Pinheiro Bierl and Beck (2013) 112
gender, character and physiology	Wolfsdorf (2020) 527, 528
gender, civil trials, and testimony of women	Ashbrook Harvey et al (2015) 281, 282
gender, clothing as sign of	Pinheiro et al (2012a) 239
gender, colors appropriate for	Goldman (2013) 50, 51, 56, 57, 58, 59, 60, 61, 62, 77, 80, 81, 92, 93
gender, concepts as site for, self-definition	Hayes (2022) 416
gender, conflict	Hasan Rokem (2003) 17, 18
gender, confrontation	Hasan Rokem (2003) 16
gender, constructions, acts of thomas, as critiquing or negating	Kraemer (2010) 41
gender, conventions, ascetic celibacy of christian women, transgression of ancient	Kraemer (2010) 136, 137, 138, 139, 140, 141, 142, 143
gender, courage and	Mermelstein (2021) 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) 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) 74
gender, current scholarship	Fonrobert and Jaffee (2007) 271, 273
gender, demons, and	Ashbrook Harvey et al (2015) 256, 258, 259, 260, 261, 262
gender, differences	Huebner (2013) 23, 110, 113, 115, 118, 125, 143, 150, 168
gender, differences in choice of dedications, athens asklepieion	Renberg (2017) 280
gender, differentiation	Fabian Meinel (2015) 90, 100, 101
gender, differentiation, creon, on	Fabian Meinel (2015) 90, 100, 101
gender, disparity among oropos amphiareion, temple inventories and cure-seekers, ?	Renberg (2017) 280
gender, disparity, augustan legislation	Huebner and Laes (2019) 113, 114
gender, disruption of as feature of dystopian apocalypticism	Ashbrook Harvey et al (2015) 173
gender, dissonance	Pinheiro et al (2012a) 224, 233
gender, division	Hasan Rokem (2003) 18
gender, division of therapeutae, gender, study of	Kraemer (2010) 61, 70, 71
gender, double standard	Huebner and Laes (2019) 44, 113, 114, 277
gender, dualism, cosmic, and	Ashbrook Harvey et al (2015) 260, 261, 262
gender, economy	Rosen-Zvi (2012) 229
gender, effeminacy	Pinheiro et al (2012a) 112, 133, 136, 137, 138, 140, 225, 228, 236, 237, 238, 239
gender, emotion and	Mermelstein (2021) 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) 77, 78, 79, 82
gender, equality	Wolfsdorf (2020) 510
gender, female	Fonrobert and Jaffee (2007) 271
gender, feminine arrogance	Mermelstein (2021) 81
gender, framing in womens rituals and agency in roman literature, transgression of normative	Panoussi(2019) 222
gender, fury, cf. anger gall, cf. bile	Riess (2012) 43, 84, 86, 98, 261, 268, 270, 271, 272, 273, 289, 294, 329, 350, 365
gender, gendered,	Maier and Waldner (2022) 6, 51, 68, 71, 205
gender, grammatical	Thonemann (2020) 83, 84, 96
gender, hierarchy	Damm (2018) 152, 153, 154, 155, 156, 159, 162, 163, 164, 165, 166
gender, hierarchy, religion, and social consequences of	Kraemer (2010) 266, 267, 268, 269, 270, 271, 272, 273, 274
gender, human	Thonemann (2020) 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) 17
gender, identity, and	Rutledge (2012) 180, 181, 182
gender, ideologies, hellenism/hellenistic culture	Hayes (2022) 328, 329
gender, in ancient judaism, considerations of dead sea scrolls	Ashbrook Harvey et al (2015) 50, 51, 52, 53, 54, 56
gender, in bona dea and hercules, articulation of	Panoussi(2019) 183, 184, 185, 186, 187
gender, in chorus, khoros	Kowalzig (2007) 67, 102
gender, in christian sources	Lieu (2004) 198, 199, 201, 202, 205, 206
gender, in examinations of the ancient world, kraemer, ross, and use of	Ashbrook Harvey et al (2015) 54
gender, in graeco-roman sources	Lieu (2004) 181, 182, 183, 184, 185, 186, 187, 188, 189
gender, in jewish views	Lieu (2004) 191, 193, 194, 195, 196
gender, in luke-acts, patterns of	Seim and Okland (2009) 25, 101
gender, in storytelling, postexilic, exile and	Ashbrook Harvey et al (2015) 244, 245, 246, 247, 248, 249, 250
gender, in tales of esther, piety, and judith, and susanna	Ashbrook Harvey et al (2015) 250
gender, in tales of esther, prayer, and judith, and susanna	Ashbrook Harvey et al (2015) 250
gender, issues, non-judean women, adopting judean practices	Kraemer (2010) 196, 197, 198
gender, issues, religion, and	Kraemer (2010) 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) 368
gender, language of oaths, and	Sommerstein and Torrance (2014) 321, 323
gender, male	Fonrobert and Jaffee (2007) 271, 273
gender, marital sex	Hayes (2022) 553, 591
gender, martyrdom, reversal, and	Pinheiro et al (2012a) 155, 156
gender, maternal emotions	Mermelstein (2021) 37
gender, medicine, ancient	Hubbard (2014) 269, 271, 272, 273
gender, menstrual purity	Hayes (2022) 416, 603
gender, metamorphosis, roles, and	Pinheiro et al (2012a) 47
gender, mishna ideology of	Hayes (2022) 191
gender, moral reasoning, suicide	Agri (2022) 5, 6, 81, 86
gender, mountains, and	Konig (2022) 66, 88, 153, 154, 155
gender, norms, thecla, renunciation of	Kraemer (2010) 136, 137, 138, 139, 140, 141, 142, 143
gender, oaths, and	Ashbrook Harvey et al (2015) 148, 149, 150, 151
gender, of actors	Richlin (2018) 14
gender, of body	Dawson (2001) 269
gender, of god	Marcar (2022) 79, 80, 87, 88, 178
gender, of metaphors	Marcar (2022) 4
gender, of words	Sly (1990) 45
gender, of worshippers / female worship, see also women as worshippers of bacchus	Gorain (2019) 116, 147, 148
gender, on the contemplative life, engberg-pedersens poststructuralist analysis of	Kraemer (2010) 67, 68, 69, 70, 71, 77, 78, 79
gender, overcoming	Lieu (2004) 5, 6, 205, 206
gender, perspective	Hasan Rokem (2003) 72
gender, philo, contrasted with musonius rufus on	Ashbrook Harvey et al (2015) 281
gender, power and	Mermelstein (2021) 69, 73
gender, preference of soldiers’ children, sex ratios, and	Phang (2001) 299
gender, proselytism and	Kraemer (2020) 152, 153
gender, proxemics, and	Pinheiro et al (2012a) 50, 56
gender, psyche, transformation, and	Pinheiro et al (2012a) 243, 244
gender, rabbinic vs. hellenistic attitudes	Hayes (2022) 328, 329
gender, reversal	Verhelst and Scheijnens (2022) 35
gender, role of in story of susanna	Ashbrook Harvey et al (2015) 136, 137, 140, 142
gender, roles	Gera (2014) 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) 67 Rosen-Zvi (2012) 114
gender, roles and anger, cicero, marcus tullius, on	Braund and Most (2004) 136, 137
gender, roles, and orge	Braund and Most (2004) 94, 97, 98
gender, roles, and punishment	Braund and Most (2004) 86, 89
gender, roles, gender	McGowan (1999) 61, 72, 76, 103, 197, 214, 215, 232
gender, roles, in expressing anger	Braund and Most (2004) 130, 132, 135, 136, 140, 141, 142, 176, 177, 178, 179, 180, 181, 182
gender, roles, in hesiod	Braund and Most (2004) 94
gender, roles, reversal of	Pinheiro et al (2012a) 3, 5, 44, 111, 133, 139, 171, 232
gender, satyrica, in	Pinheiro et al (2012a) 225, 226, 230
gender, significance of in stories of esther, judith, and susanna	Ashbrook Harvey et al (2015) 248, 249, 250
gender, social construction of	Faraone (1999) 147, 150, 151, 152, 153, 154, 155, 158, 160
gender, statues, as monumental form, and	Roller (2018) 90, 91, 92
gender, status of amazons	Barbato (2020) 144, 153, 154, 155, 164
gender, stereotypes	Mermelstein (2021) 71, 101, 102
gender, stereotypes, emotional, and	Mermelstein (2021) 71, 101, 102
gender, studies	Kitzler (2015) 36
gender, study gender, of unnatural sexual practices and hierarchical notions of	Kraemer (2010) 36, 37
gender, study of	Kraemer (2010) 17, 20
gender, study of conversion	Kraemer (2010) 196, 197, 198
gender, study of in early christian martyrdom narratives	Kraemer (2010) 135
gender, study of representation of women in ancient narratives	Kraemer (2010) 34, 35, 36, 37, 38, 39, 40, 41
gender, trans-	van , t Westeinde (2021) 157
gender, transcendence, as postapocalyptic state	Ashbrook Harvey et al (2015) 173
gender, transformation, charite	Pinheiro Bierl and Beck (2013) 117
gender, transformation, in apuleius	Pinheiro et al (2012a) 236, 239, 240, 241, 242, 243, 244
gender, translation	Marcar (2022) 4, 98, 101
gender, virtue, and	Taylor and Hay (2020) 38, 108, 205
gendered, agenda of luke-acts	Ernst (2009) 189, 201, 202, 203, 207, 222
gendered, as space	Pinheiro et al (2012a) 35, 52, 54, 56, 57, 60, 74, 75, 207
gendered, bedroom, space, as	Pinheiro et al (2012a) 52, 54, 55, 56, 57, 64, 75
gendered, characterisation	Verhelst and Scheijnens (2022) 222, 227, 231, 234, 235
gendered, division of labor	Perry (2014) 50, 54
gendered, elements, bacchic rites	Kraemer (2010) 29
gendered, expectations, challenges to	Ashbrook Harvey et al (2015) 128, 129, 130
gendered, gender-bending, gender	Maier and Waldner (2022) 205
gendered, male, pudor	Kaster(2005) 46
gendered, personifications of israel in targum jonathan	Stern (2004) 163, 164
gendered, place, as	Pinheiro et al (2012a) 16, 56, 59, 64, 65, 71, 74, 203
gendered, reading, antonius diogenes, the incredible things beyond thule	Mheallaigh (2014) 115
gendered, traits in testament of solomon, obyzouth	Ashbrook Harvey et al (2015) 258, 259
gendered, understandings of citizenship, roman	Perry (2014) 66
gendering, in arena	Moss (2012) 140
gendering, of death	Moss (2012) 28, 29, 30, 31, 32, 33, 34, 35
gendering, of martyrs	Moss (2012) 32, 109, 110, 111, 112
genders	Ramelli (2013) 74, 307, 384, 402, 405, 630, 637, 640, 667, 753, 754, 786, 787, 788, 795, 812
genders, segregation of	Blidstein (2017) 163, 194
sex/gender, binary, semiramis, and challenging of the	Bosak-Schroeder (2020) 76
sex/gender, variance in diodorus siculus	Bosak-Schroeder (2020) 59, 60, 61, 62, 63, 64, 65, 201, 203
sex/gender, variance in herodotus	Bosak-Schroeder (2020) 59, 60, 61, 62, 63, 64, 65, 201

List of validated texts:

77 validated results for "gender"

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

Found in books: Feder (2022) 207, 214, 217, 223, 233, 234; Fonrobert and Jaffee (2007) 271; Gera (2014) 394; Kraemer (2010) 246; Lieu (2004) 207; Nissinen and Uro (2008) 311, 312

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׃''. None

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. .''. None

2. Hebrew Bible, Genesis, 1.27, 2.24 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • Gender • gender • gender, in Jewish views

Found in books: Estes (2020) 85; Feder (2022) 214; Gray (2021) 50; Lieu (2004) 191; Nissinen and Uro (2008) 386

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׃''. None

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.''. None

3. Hebrew Bible, Leviticus, 14.2-14.30, 22.4 (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • gender

Found in books: Balberg (2014) 199; Feder (2022) 213, 214, 218, 226, 227, 228, 229, 230, 231, 232, 233, 234, 235, 237, 238

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׃
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׃''. None

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;
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;''. None

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

Found in books: Gera (2014) 346, 428; Marcar (2022) 177

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

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

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

Found in books: Lieu (2004) 193; Nissinen and Uro (2008) 212, 312

6. None, None, nan (9th cent. BCE - 3rd cent. BCE)
Tagged with subjects: • courage, association with gender • gender roles • gender, courage and • gender, emotion and

Found in books: Gera (2014) 103; Mermelstein (2021) 84

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

Found in books: Bay (2022) 304; Gera (2014) 472

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

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

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

Found in books: Marcar (2022) 177; Nissinen and Uro (2008) 240, 312

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

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

9. 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) 304; Feder (2022) 223; Gera (2014) 320, 394, 428

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

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

10. Hesiod, Theogony, 1000-1002 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • gender • gender, and colonisation

Found in books: Laemmle (2021) 94; Sweeney (2013) 117

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

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

11. Homer, Iliad, 6.431, 6.490-6.493, 14.319 (8th cent. BCE - 7th cent. BCE)
Tagged with subjects: • Amazons, gender status of • Homer, gender and lament • gender • gender, and immortality • gender, male • immortality, and gender

Found in books: Barbato (2020) 155; Beck (2021) 8, 17, 18; Joseph (2022) 229; Lipka (2021) 42; Lyons (1997) 108

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,''. None

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, ''. None

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

Found in books: Blum and Biggs (2019) 120; Laemmle (2021) 259, 261; Lipka (2021) 29; Lyons (1997) 126; Mowat (2021) 82

13. 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) 29; Lipka (2021) 129

14. Euripides, Medea, 439-440, 744-755 (5th cent. BCE - 5th cent. BCE)
Tagged with subjects: • gender (see also identity”, stereotypes”), gender roles • gender and oaths • gender, and oaths • oaths, and gender

Found in books: Ashbrook Harvey et al (2015) 149, 150; Fabre-Serris et al (2021) 166; Sommerstein and Torrance (2014) 24

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

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

15. 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) 53; Gera (2014) 470

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

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

16. 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) 154; Bosak-Schroeder (2020) 63; Fabre-Serris et al (2021) 53, 59, 60; Gera (2014) 68, 69; Wolfsdorf (2020) 510, 527

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

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

17. 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) 153, 154; Pillinger (2019) 14

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

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

18. 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) 154; Blum and Biggs (2019) 121; Keener(2005) 119

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

19. 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) 148, 149; Barbato (2020) 155; Braund and Most (2004) 132; Riess (2012) 261, 270, 294; Sommerstein and Torrance (2014) 24

20. 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) 148; Sommerstein and Torrance (2014) 321, 322, 323; Sweeney (2013) 119

21. 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) 149; Sommerstein and Torrance (2014) 24

22. 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) 151; Huebner (2013) 168

23. 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) 82, 83; Kraemer (2010) 255

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

Found in books: Blidstein (2017) 23; Mowat (2021) 51

25. 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) 309; Mowat (2021) 21

26. 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) 245, 246, 247, 249; Bay (2022) 304; Gera (2014) 68, 74, 98, 101, 104, 107, 108, 290, 320, 329, 330, 345, 346, 373, 398, 428, 470

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

27. 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) 76, 203; Mowat (2021) 87, 88; Stephens and Winkler (1995) 25

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

28. 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) 177; Pinheiro et al (2012a) 237

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

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

29. 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) 136; Edmondson (2008) 169, 184; Moss (2012) 31; Pinheiro et al (2018) 129

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

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

30. 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) 281; Kraemer (2010) 256

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

31. None, None, nan (1st cent. BCE - missingth cent. CE)
Tagged with subjects: • Bacchic rites, gendered elements • 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) 136; Kraemer (2010) 29; Laes Goodey and Rose (2013) 188; Lieu (2004) 188; Moss (2012) 30; Mowat (2021) 94; Roller (2018) 90; Rutledge (2012) 180

32. 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) 164, 165; Pinheiro et al (2012a) 133

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

Found in books: Edmondson (2008) 193, 194, 198; Fabre-Serris et al (2021) 157

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

Found in books: Balberg (2014) 142, 174; Rosen-Zvi (2012) 229

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

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

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

Found in books: Balberg (2014) 144, 145, 160, 228; Rosen-Zvi (2012) 229

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

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

36. 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) 155; Frey and Levison (2014) 368; Marcar (2022) 98

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

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

37. New Testament, 1 Corinthians, None (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Body, gender of • 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) 331; Damm (2018) 154, 155; Dawson (2001) 269; Ernst (2009) 202, 207; Esler (2000) 392; Kraemer (2010) 38, 136, 247, 250, 251, 252; Lieu (2004) 198, 199, 207; Tupamahu (2022) 119, 144, 157, 158, 159, 160

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. 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.' '. 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. 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.' '. None

38. New Testament, 1 Timothy, 2.12, 5.4-5.17 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Acts of Thomas, as critiquing or negating gender constructions • Gender • 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) 202; Gray (2021) 99; Kraemer (2010) 41; McGowan (1999) 232; Nissinen and Uro (2008) 373; Vargas (2021) 188, 190

2.12. διδάσκειν δὲ γυναικὶ οὐκ ἐπιτρέπω, οὐδὲ αὐθεντεῖν ἀνδρός, ἀλλʼ εἶναι ἐν ἡσυχίᾳ.
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·''. None

2.12. But I don't permit a woman to teach, nor to exercise authority over a man, but to be in quietness. " '
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. '". None

39. New Testament, 2 Timothy, 1.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Luke-Acts, gendered agenda of • gender studies

Found in books: Ernst (2009) 202; Vargas (2021) 187

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.''. None

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. ''. None

40. New Testament, Acts, 2.17-2.19, 2.36-2.37, 16.14-16.15 (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • Luke-Acts, gendered agenda of • Passion of Perpetua, gendered language • gender bias • gender, • gender, relationship to language • religion, and gender issues

Found in books: Bay (2022) 108; Ernst (2009) 196, 202; Esler (2000) 1056; Huttner (2013) 96; Kraemer (2010) 250

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,
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.''. None

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.
2.36. "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?"
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. '". None

41. New Testament, Apocalypse, 8.7, 12.1, 12.3-12.7, 12.16, 13.13, 14.4, 16.8 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender studies • gender, • gender, gendered

Found in books: Bay (2022) 108; Blidstein (2017) 173; Gunderson (2022) 249; Lieu (2004) 207; Maier and Waldner (2022) 51; Vargas (2021) 27, 28

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,' '. None

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.' '. None

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

Found in books: Bay (2022) 304; Nissinen and Uro (2008) 392

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

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

43. New Testament, Colossians, 3.18-4.1, 4.15 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender, • hierarchy, gender

Found in books: Damm (2018) 153; Huttner (2013) 95, 96; Keener(2005) 121; Nissinen and Uro (2008) 373

4.15. Ἀσπάσασθε τοὺς ἐν Λαοδικίᾳ ἀδελφοὺς καὶ Νύμφαν καὶ τὴν κατʼ οἶκον αὐτῆς ἐκκλησίαν.' '. None

4.15. Greet the brothers who are in Laodicea, and Nymphas, and the assembly that is in his house. ' '. None

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

Found in books: Harkins and Maier (2022) 208; Lieu (2004) 207; Nissinen and Uro (2008) 386, 392

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

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

45. New Testament, Galatians, 2.20, 3.3, 3.28-3.29 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Body, gender of • 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) 173; Dawson (2001) 269; Gunderson (2022) 14; Keener(2005) 119, 123; Lieu (2004) 5, 6, 197, 198, 205; Nissinen and Uro (2008) 429

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.''. None

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."'. None

46. 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) 202; Keener(2005) 118, 121

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

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

47. New Testament, Romans, 11.5, 16.1-16.7 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Luke-Acts, gendered agenda of • gender • gender bias • gender,

Found in books: Ernst (2009) 181, 202; Huttner (2013) 199; Keener(2005) 118, 121; Nissinen and Uro (2008) 296

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

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

48. New Testament, Titus, 2.3-2.5 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • Gender • gender studies • gender, • gender, study of, representation of women in ancient narratives • hierarchy, gender

Found in books: Damm (2018) 153, 155, 156, 166; Gray (2021) 99; Huttner (2013) 144, 312; Kraemer (2010) 35; Vargas (2021) 187, 188

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.''. None

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. "'. None

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

Found in books: Ernst (2009) 189, 201; Keener(2005) 119; Kraemer (2010) 254

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

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

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

Found in books: Ernst (2009) 201; Keener(2005) 119, 123; Nissinen and Uro (2008) 433

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

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

51. New Testament, Matthew, 19.28 (1st cent. CE - 1st cent. CE)
Tagged with subjects: • gender • gender, of metaphors • gender, translation

Found in books: Marcar (2022) 4; van , t Westeinde (2021) 158

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.''. None

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. ''. None

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

Found in books: Edmondson (2008) 32; Goldman (2013) 51

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

53. 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) 5; Braund and Most (2004) 180, 181; Mermelstein (2021) 76

54. 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) 46, 86; Braund and Most (2004) 136, 180; Mermelstein (2021) 71

55. 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) 262; Pinheiro et al (2012a) 135

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

Found in books: Blidstein (2017) 24; Edmondson (2008) 130; Thonemann (2020) 173, 178

57. None, None, nan (1st cent. CE - 2nd cent. CE)
Tagged with subjects: • gender • gender, colors appropriate for

Found in books: Edmondson (2008) 182, 188; Goldman (2013) 56, 60

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

Found in books: Edmondson (2008) 188; Gunderson (2022) 149

59. 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) 129; Keener(2005) 119

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

Found in books: Goldman (2013) 81; Pinheiro et al (2012a) 200

61. 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) 151; Roller (2018) 90, 91; Rutledge (2012) 180

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

Found in books: Lieu (2004) 201; Moss (2012) 29

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

63. 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) 21; Edmondson (2008) 185, 242; Fabre-Serris et al (2021) 223; Faraone (1999) 158; Goldman (2013) 50, 62; Lieu (2004) 188; Pinheiro Bierl and Beck (2013) 117; Pinheiro et al (2012a) 59, 236, 237, 238, 239, 240, 241, 242, 243, 244

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

64. 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) 375; Yates and Dupont (2020) 109

65. 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) 182; Kraemer (2010) 248

66. 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) 115; Pinheiro et al (2012a) 35, 59; Vlassopoulos (2021) 101

67. 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) 106; Lipka (2021) 215; Pinheiro et al (2012a) 60, 74

68. 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) 172; Pinheiro et al (2012a) 139, 140

69. 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) 173; Blidstein (2017) 156, 157; Lieu (2004) 205, 206

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

70. 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) 140; Laes Goodey and Rose (2013) 129

71. 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) 137; Kraemer (2010) 248; Lieu (2004) 195; Mermelstein (2021) 75, 77, 84, 85, 87, 96; Pinheiro Bierl and Beck (2013) 252

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

72. 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) 129, 130; Lieu (2004) 196; Mermelstein (2021) 37

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

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

Found in books: Fabre-Serris et al (2021) 170; Huebner and Laes (2019) 161; Laemmle (2021) 269; Panoussi(2019) 183

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

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

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

Found in books: Blidstein (2017) 24; Connelly (2007) 181

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

Found in books: Lipka (2021) 214; Pinheiro et al (2012a) 55

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

Found in books: Barbato (2020) 154; Chaniotis (2012) 160

77. 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) 201; McGowan (1999) 103; Moss (2012) 140; Yates and Dupont (2020) 64

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Tiresias: The Ancient Mediterranean Religions Source Database