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Tiresias: The Ancient Mediterranean Religions Source Database

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All subjects (including unvalidated):
subject book bibliographic info
community/group, qumran Stuckenbruck (2007), 1 Enoch 91-108, 60, 68, 71, 75, 124, 125, 128, 161, 213, 222, 231, 252, 377, 568, 570, 640, 696, 732
entity/groups, social Avery-Peck, Chilton, and Scott Green (2014), A Legacy of Learning: Essays in Honor of Jacob Neusner , 43, 108
grid/group, theory, douglas, m. Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 65
group, / ethnos, ethnicity / ethnic Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 10, 17, 22, 25, 52, 118, 234, 290
group, agrippina the younger, iulia agrippina, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
group, and language in imperial anatolia, aḫḫiyawa, ethnic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 398
group, artemis hemera, lousoi, fluid worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 286, 287, 288, 289, 290
group, artemis, s. biagio at metapontion, fluid worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 291, 294, 295, 296, 297
group, at lycosura, statues Lupu (2005), Greek Sacred Law: A Collection of New Documents (NGSL) 217, 218
group, athenian empire, as theoric worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 103, 104, 105, 106, 107, 108, 109, 110, 111, 112, 113, 114, 115, 116, 117, 118
group, boundaries deSilva (2022), Ephesians, 33, 225, 226, 232, 246, 252, 255, 256, 257, 259
group, caligula, c. caesar augustus germanicus, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
group, clan/kinship, genos Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 14, 184, 234, 260, 295, 298, 332, 454, 547, 559, 576
group, claudius, ti. claudius caesar augustus germanicus, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
group, commmunity, jewish-christian Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 176, 179, 180, 282, 290, 295, 296, 302, 309, 312, 371, 378, 447, 462, 472, 473, 474, 475, 481, 482, 496, 514, 518, 531, 652
group, competition in peer Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 203
group, competition, in peer Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 203
group, concepts, kraemer, ross, and use of grid and Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256
group, demonesses, in grid and Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256
group, divine qualities, not a distinct or closed Clark (2007), Divine Qualities: Cult and Community in Republican Rome, 21, 22, 24, 25, 26, 27, 31
group, elect Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30, 35, 36, 141, 151, 152, 155, 156, 157
Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 232, 264, 269
group, election and membership, josephus essenes Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 74, 101
group, essenes, as a marginalized Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 6, 11, 17, 23, 32, 109, 113, 115, 200, 248, 270
group, eyes, in oracular questions, faithless, music Eidinow (2007), Oracles, Curses, and Risk Among the Ancient Greeks, 238
group, flavii vedii, related to ‘early vedii’ statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 166, 167
group, flavius vedius antoninus, t., son of t. fl. vedius antoninus and fl. pasinice, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 167, 392, 396
group, flavius vedius antoninus, t., son of vedia phaedrina and t. fl. damianus, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 81, 82, 84, 167, 391
group, flavius vedius apellas, t., son of t. fl. vedius antoninus and fl. pasinice, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 82, 167, 391, 396
group, flavius vedius damianus, t., son of t. fl. vedius, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 167, 392, 396
group, formation, groups Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 51, 55, 104, 111, 121, 123, 135, 153, 154, 155, 156, 157, 159, 162, 163, 164, 235, 236, 255, 260
group, friendship Malherbe et al. (2014), Light from the Gentiles: Hellenistic Philosophy and Early Christianity: Collected Essays of Abraham J, 810
group, from, mycenae, demeter, kore, and plutus, ?, ivory Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 98, 99, 101
group, hạ vurah Balberg (2017), Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature, 160
group, holy war, in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 193, 194, 195
group, hymns, voluntary associations, and Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 191, 192, 193
group, identity Beyerle and Goff (2022), Notions of Time in Deuterocanonical and Cognate Literature, 71
Hasan Rokem (2003), Tales of the Neighborhood Jewish Narrative Dialogues in Late Antiquity, 80
Peels (2016), Hosios: A Semantic Study of Greek Piety, 176, 177, 191, 202, 203, 204
group, identity, national, collective Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 79, 80, 114
group, identity, transformation McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 92
group, in late antiquity, min pl. minim, as a specific Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 2, 3, 7, 168
group, in the provinces of imperial asia minor, semites, as ethnic Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 135
group, lysippus, his granicus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 41, 75, 102, 259, 261, 262
group, mary grid and douglas Ashbrook Harvey et al. (2015), A Most Reliable Witness: Essays in Honor of Ross Shepard Kraemer, 256, 258, 259, 260, 261, 262
group, meals Alikin (2009), The Earliest History of the Christian Gathering, 1, 4, 22, 35, 58, 59, 60, 61, 127
group, mind Mackey (2022), Belief and Cult: Rethinking Roman Religion, 199
group, motifs, in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 197, 198, 199, 200, 201, 202
group, of athenian tyrannicides, antenor, statue Gruen (2011), Rethinking the Other in Antiquity, 51
group, of athenian tyrannicides, statue Gruen (2011), Rethinking the Other in Antiquity, 51
group, of family of flavia pasinice, statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 81, 82, 84, 167, 388, 392, 395
group, of flavii vedii, family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 369
group, of texts, netinim, fragmentary text, 4q340, as collecting names from closed Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 98
group, orientation, self, and Brakke, Satlow, Weitzman (2005), Religion and the Self in Antiquity. 227, 228
group, paean, roman era, group, song and the Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 187, 188, 189, 190, 191
group, paeans, plutarch, banquet of the seven sages Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 188
group, paeans, xenophon, and Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 28, 29, 81
group, people, as social Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 33, 34, 35, 39, 40, 41, 55, 57, 58, 70, 71, 72, 73, 74, 75, 76, 77, 78, 80, 81, 82, 83, 85, 86, 87, 88, 91, 93, 95, 96, 98, 101, 102, 103, 108, 109, 114, 116, 118, 120, 121, 122, 123, 124, 125, 127, 135, 136, 141, 145, 154, 156, 169, 170, 174, 180, 208, 211, 217, 218, 220, 223, 224, 228, 229, 234, 235, 243, 254, 255, 259, 260, 263, 265, 266, 267, 269, 270, 274, 294, 296, 297, 300, 303, 306, 307
group, postmortem admission to McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 63
group, priestly circle / Feldman, Goldman and Dimant (2014), Scripture and Interpretation: Qumran Texts That Rework the Bible 287, 320, 321, 350, 356, 357
group, priscillians, montanist McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 95, 167
group, privileging and, violence Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 38, 39, 40, 41, 42
group, ransom, postmortem admission to McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 164
group, retribution, in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 199, 200
group, ritual Mackey (2022), Belief and Cult: Rethinking Roman Religion, 158
group, rivalry, rival Langstaff, Stuckenbruck, and Tilly, (2022), The Lord’s Prayer, 18
group, rome, portico of octavia, and the granicus Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 259, 261
group, sacrifices, by cult Martin (2009), Divine Talk: Religious Argumentation in Demosthenes, 266, 267, 275
group, semeia Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 67, 72, 80, 82, 136
group, social Castelli and Sluiter 92023), Agents of Change in the Greco-Roman and Early Modern Periods: Ten Case Studies in Agency in Innovation. 37, 41, 133
group, solidarity Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 74
group, song, clement of alexandria Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 190
group, song/paean, plutarch, and Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 187, 188, 189, 190, 191
group, statuary, sounion Steiner (2001), Images in Mind: Statues in Archaic and Classical Greek Literature and Thought, 29
group, status van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 199, 200, 201
group, study van 't Westeinde (2021), Roman Nobilitas in Jerome's Letters: Roman Values and Christian Asceticism for Socialites, 143
group, study, intellectual skill, and private vs. Rubenstein (2003), The Culture of the Babylonian Talmud. 52, 53
group, style, congregational Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 219, 279
group, style, family religion Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 60
group, style, itinerancy Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 60, 73, 74, 75, 77
group, style, scribal network Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 153, 280, 281, 282
group, throne of zeus, ephesus, sphinx Simon, Zeyl, and Shapiro, (2021), The Gods of the Greeks, 33
group, tiberius, and scylla Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71
group, transformation, welcomed into a McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 64
group, vedius antoninus ii, p., vedius ii, m. cl. p. vedius, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164, 359
group, vedius antoninus iii, p., vedius iii, m. cl. p. vedius phaedrus sabinianus, ‘bauherr’, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 164
group, worship, motif of in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 194, 197, 198, 200, 201
group, yahweh, in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 192, 200, 231, 232, 233
group, zion, in tamid psalms as a Trudinger (2004), The Psalms of the Tamid Service: A Liturgical Text from the Second Temple, 192, 195, 196, 201
grouped, with chios and lesbos, samos Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 78, 83, 103, 106, 107
grouped, with those of flavii vedii, vedii, statues of Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91, 166, 167
groupings, aristotle, on age Huffman (2019), A History of Pythagoreanism, 177
groupings, plato, on age Huffman (2019), A History of Pythagoreanism, 177
groupness Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 139, 188, 219, 225, 227
Vlassopoulos (2021), Historicising Ancient Slavery, 108, 109
groupness, everyday Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 149
groups Binder (2012), Tertullian, on Idolatry and Mishnah Avodah Zarah: Questioning the Parting of the Ways Between Christians and Jews, 8, 9, 33, 40, 51, 70, 132, 137, 155, 199, 204, 214
Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 20, 23, 72, 74, 80, 84, 87, 89, 94, 95, 96, 99, 109, 115, 117, 123, 125, 127, 129, 132, 139, 176, 177, 193, 197, 205, 206, 222, 254, 255, 265, 266, 267, 270, 296, 297, 306, 307
groups, ad hoc Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 7
groups, agrippina the elder, vipsania agrippina, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
groups, athens, tribes and kinship Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 262, 263, 264
groups, bowls, aramaic magic, as evidence of social contact between Mokhtarian (2021), Rabbis, Sorcerers, Kings, and Priests: The Culture of the Talmud in Ancient Iran. 128, 129, 133, 134
groups, comic targets and topics, foreigners, geographical Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 84, 107, 110, 111, 112, 114, 225
groups, conflict, with indigenous Sweeney (2013), Foundation Myths and Politics in Ancient Ionia, 45, 63, 83, 122
groups, crafts/craftsmen/craftwork, division of citizenry into craft Marek (2019), In the Land of a Thousand Gods: A History of Asia Minor in the Ancient World, 453
groups, cultural memory, tribes and kinship Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 262, 263, 264
groups, debarred from high-status marriage, women Huebner and Laes (2019), Aulus Gellius and Roman Reading Culture: Text, Presence and Imperial Knowledge in the 'Noctes Atticae', 120, 121, 122
groups, differentiation of individuals in McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 89, 90, 91, 92, 93
groups, distinguished in synagogues, synoptic gospels, jewish Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 31
groups, dynastic, statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
groups, emperor cult l, as creative dialogue between ethnic Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 122
groups, ethnic, indeterminacy of worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 290, 291
groups, familial Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 56, 103, 104, 105, 106, 120, 121, 126, 133, 135, 141, 251
groups, germanicus, iulius caesar, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
groups, gnostic Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 275
groups, heretical Cohen (2010), The Significance of Yavneh and other Essays in Jewish Hellenism, 506
groups, households McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 89, 90, 91, 92, 99, 100
groups, in christianity, fictive kinship Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298
groups, in christianity/christians, ascetic Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 162
groups, in gospels, jewish Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 31
groups, in israel, philosophy, philosophical Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 100, 102
groups, in palestinian sources, large-scale study Rubenstein (2003), The Culture of the Babylonian Talmud. 19
groups, in society Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 91
groups, in-text Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 5, 7, 40, 53, 91, 116, 134
groups, informal Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 7
groups, interaction between religious Hahn Emmel and Gotter (2008), Usages of the Past in Roman Historiography, 258
groups, john the baptist, and baptist Schliesser et al. (2021), Alexandria: Hub of the Hellenistic World. 331, 339
groups, kinship, kinship Bruun and Edmondson (2015), The Oxford Handbook of Roman Epigraphy, 566, 567
groups, liminal Nikolsky and Ilan (2014), Rabbinic Traditions Between Palestine and Babylonia, 111, 112
groups, livilla, claudia livia iulia, in statue Hug (2023), Fertility, Ideology, and the Cultural Politics of Reproduction at Rome, 196
groups, male as constituent factor for Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 95, 109, 182, 282
groups, marriage, condemned by ascetic and heretical Beatrice (2013), The Transmission of Sin: Augustine and the Pre-Augustinian Sources, 86, 139, 140, 176, 189, 212, 215
groups, meals, between different religious Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96, 101
groups, minorcan jewish women, violent behavior of unnamed Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 156, 165, 166, 167
groups, mystic, groups/circles, McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 55, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 75
groups, named aft er, martha Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 271, 272, 273, 290
groups, of codex tchacos, stylistic Scopello (2008), The Gospel of Judas in Context: Proceedings of the First International Conference on the Gospel of Judas, 6
groups, of damasus, dancers Berglund Crostini and Kelhoffer (2022), Why We Sing: Music, Word, and Liturgy in Early Christianity, 187
groups, of heroines Parker (2005), Polytheism and Society at Athens, 72
groups, of vedii and flavii vedii, keil, josef, on statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 166, 167
groups, performances of myth and ritual, also song, re, creation of worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83, 84, 85, 86, 87, 88, 89, 90, 91, 92, 93, 94, 95, 96, 97, 98, 99, 100, 101, 102, 157, 158, 159, 160, 167, 168, 169, 170, 171, 172, 173, 174, 175, 176, 177, 178, 219, 220, 221, 222, 223, 257, 258, 259, 260, 261, 262, 263, 264, 265, 266, 325, 326, 327, 375, 376, 377, 378, 379, 380, 382
groups, pherai tablet, of 493a, and funeral epigraphy McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 93
groups, plutarch, on spartan dining Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 84
groups, poetic circles McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 55, 57, 58, 59, 60, 61, 62, 63, 64
groups, polemic between christian Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 12, 207
groups, religious Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 15, 149, 184
Rupke (2016), Religious Deviance in the Roman World Superstition or Individuality?, 101
groups, ritual, construing worshipping Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 81, 82, 83
groups, speech, and muted Richlin (2018), Slave Theater in the Roman Republic: Plautus and Popular Comedy, 42
groups, statues, family Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 81, 82, 84, 166, 167, 168, 169, 170
groups, styles Brand (2022), Religion and the Everyday Life of Manichaeans in Kellis: Beyond Light and Darkness, 73, 76, 77, 149, 187, 272
groups, suppressed by, constantine i, dissenting christian Kraemer (2020), The Mediterranean Diaspora in Late Antiquity: What Christianity Cost the Jews, 23
groups, thurii tablet, of 489 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 92, 93
groups, thurii tablet, of 490 McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 92, 93
groups, vedius papianus antoninus iv, p., vedius iv, ‘erblasser’, in family statue Kalinowski (2021), Memory, Family, and Community in Roman Ephesos, 91, 163, 164, 165, 166, 167, 168, 169, 170
groups/circles, hipponion tablet, mystic McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 45, 46
groups/circles, mystic McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 55, 57, 58, 59, 60, 61, 62, 63, 64, 65, 66, 67, 68, 69, 70, 71, 72, 75
groups/circles, pelinna tablet, mystic McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 63
groups/circles, petelia tablet, mystic McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 63
groups/circles, pherai tablet, mystic McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 63

List of validated texts:
33 validated results for "groups"
1. Hebrew Bible, Genesis, 17.14 (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Qumran, Community/Group • ethnicity / ethnic group / ethnos

 Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 377; Witter et al. (2021), Torah, Temple, Land: Constructions of Judaism in Antiquity, 22

sup>
17.14 וְעָרֵל זָכָר אֲשֶׁר לֹא־יִמּוֹל אֶת־בְּשַׂר עָרְלָתוֹ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ אֶת־בְּרִיתִי הֵפַר׃'' None		sup>
17.14 And the uncircumcised male who is not circumcised in the flesh of his foreskin, that soul shall be cut off from his people; he hath broken My covet.’'' None
2. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Elect group, • Qumran, Community/Group

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30; Stuckenbruck (2007), 1 Enoch 91-108, 568
3. None, None, nan (9th cent. BCE - 3rd cent. BCE)
 Tagged with subjects: • Elect group, • in-group • out-group

 Found in books: Allen and Dunne (2022), Ancient Readers and their Scriptures: Engaging the Hebrew Bible in Early Judaism and Christianity, 30; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 22, 24
4. None, None, nan (6th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • groups, mystic groups/circles • mystic groups/circles • performances of myth and ritual (also song), (re)creation of worshipping groups

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 222; McClay (2023), The Bacchic Gold Tablets and Poetic Tradition: Memory and Performance. 66
5. Herodotus, Histories, 6.81 (5th cent. BCE - 5th cent. BCE)
 Tagged with subjects: • Group identity • performances of myth and ritual (also song), (re)creation of worshipping groups

 Found in books: Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 167; Peels (2016), Hosios: A Semantic Study of Greek Piety, 176

sup>
6.81 μετὰ δὲ ταῦτα ὁ Κλεομένης τὴν μὲν πλέω στρατιὴν ἀπῆκε ἀπιέναι ἐς Σπάρτην, χιλίους δὲ αὐτὸς λαβὼν τοὺς ἀριστέας ἤιε ἐς τὸ Ἥραιον θύσων· βουλόμενον δὲ αὐτὸν θύειν ἐπὶ τοῦ βωμοῦ ὁ ἱρεὺς ἀπηγόρευε, φὰς οὐκ ὅσιον εἶναι ξείνῳ αὐτόθι θύειν. ὁ δὲ Κλεομένης τὸν ἱρέα ἐκέλευε τοὺς εἵλωτας ἀπὸ τοῦ βωμοῦ ἀπάγοντας μαστιγῶσαι, καὶ αὐτὸς ἔθυσε· ποιήσας δὲ ταῦτα ἀπήιε ἐς τὴν Σπάρτην.'' None		sup>
6.81 Then Cleomenes sent most of his army back to Sparta, while he himself took a thousand of the best warriors and went to the temple of Hera to sacrifice. When he wished to sacrifice at the altar the priest forbade him, saying that it was not holy for a stranger to sacrifice there. Cleomenes ordered the helots to carry the priest away from the altar and whip him, and he performed the sacrifice. After doing this, he returned to Sparta. '' None
6. None, None, nan (5th cent. BCE - 4th cent. BCE)
 Tagged with subjects: • Group • groups • people (as social group)

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 306; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 193
7. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Second temple groups/sects • Violence group privileging and

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 41; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 20
8. None, None, nan (2nd cent. BCE - 1st cent. CE)
 Tagged with subjects: • Violence group privileging and • group boundaries

 Found in books: Boustan Janssen and Roetzel (2010), Violence, Scripture, and Textual Practices in Early Judaism and Christianity, 41; deSilva (2022), Ephesians, 256
9. Philo of Alexandria, On The Contemplative Life, 13, 68, 73 (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • Christianity, fictive kinship groups in • Josephus Essenes, group election and membership • Meals, group • Minorcan Jewish women, violent behavior of unnamed groups • food, impurity of of out-groups

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 60; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 47; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 156, 165, 166, 167; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 101; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298

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13 Then, because of their anxious desire for an immortal and blessed existence, thinking that their mortal life has already come to an end, they leave their possessions to their sons or daughters, or perhaps to other relations, giving them up their inheritance with willing cheerfulness; and those who know no relations give their property to their companions or friends, for it followed of necessity that those who have acquired the wealth which sees, as if ready prepared for them, should be willing to surrender that wealth which is blind to those who themselves also are still blind in their minds. 68 And the women also share in this feast, the greater part of whom, though old, are virgins in respect of their purity (not indeed through necessity, as some of the priestesses among the Greeks are, who have been compelled to preserve their chastity more than they would have done of their own accord), but out of an admiration for and love of wisdom, with which they are desirous to pass their lives, on account of which they are indifferent to the pleasures of the body, desiring not a mortal but an immortal offspring, which the soul that is attached to God is alone able to produce by itself and from itself, the Father having sown in it rays of light appreciable only by the intellect, by means of which it will be able to perceive the doctrines of wisdom. IX.
73 I know well that some persons will laugh when they hear this, but they who laugh will be those who do things worthy of weeping and lamentation. And in those days wine is not introduced, but only the clearest water; cold water for the generality, and hot water for those old men who are accustomed to a luxurious life. And the table, too, bears nothing which has blood, but there is placed upon it bread for food and salt for seasoning, to which also hyssop is sometimes added as an extra sauce for the sake of those who are delicate in their eating, for just as right reason commands the priest to offer up sober sacrifices, ' None
10. None, None, nan (1st cent. BCE - missingth cent. CE)
 Tagged with subjects: • groups • groups (in-text)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 7; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23
11. Josephus Flavius, Jewish Antiquities, 13.171, 13.288, 13.293-13.296, 13.298, 18.11 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Douglas, M., grid/group theory • Essenes, as a marginalized group • Jewish-Christian group, commmunity • Josephus Essenes, group election and membership • elect group • philosophy, philosophical, groups in Israel

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 102; Garcia (2021), On Human Nature in Early Judaism: Creation, Composition, and Condition, 269; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 65; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 101, 109, 113, 200; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 302

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13.171 Κατὰ δὲ τὸν χρόνον τοῦτον τρεῖς αἱρέσεις τῶν ̓Ιουδαίων ἦσαν, αἳ περὶ τῶν ἀνθρωπίνων πραγμάτων διαφόρως ὑπελάμβανον, ὧν ἡ μὲν Φαρισαίων ἐλέγετο, ἡ δὲ Σαδδουκαίων, ἡ τρίτη δὲ ̓Εσσηνῶν.' "
13.288 ̔Υρκανῷ δὲ φθόνον ἐκίνησεν παρὰ τῶν ̓Ιουδαίων ἡ εὐπραγία, μάλιστα δ' οἱ Φαρισαῖοι κακῶς πρὸς αὐτὸν εἶχον, αἵρεσις ὄντες μία τῶν ̓Ιουδαίων, ὡς καὶ ἐν τοῖς ἐπάνω δεδηλώκαμεν. τοσαύτην δὲ ἔχουσι τὴν ἰσχὺν παρὰ τῷ πλήθει, ὡς καὶ κατὰ βασιλέως τι λέγοντες καὶ κατ' ἀρχιερέως εὐθὺς πιστεύεσθαι." "
13.293 Τῶν δ' ἐκ τῶν Σαδδουκαίων τῆς αἱρέσεως, οἳ τὴν ἐναντίαν τοῖς Φαρισαίοις προαίρεσιν ἔχουσιν, ̓Ιωνάθης τις ἐν τοῖς μάλιστα φίλος ὢν ̔Υρκανῷ τῇ κοινῇ πάντων Φαρισαίων γνώμῃ ποιήσασθαι τὰς βλασφημίας τὸν ̓Ελεάζαρον ἔλεγεν: καὶ τοῦτ' ἔσεσθαι φανερὸν αὐτῷ πυθομένῳ παρ' ἐκείνων, τίνος ἄξιός ἐστιν ἐπὶ τοῖς εἰρημένοις κολάσεως." '13.294 τοῦ δὲ ̔Υρκανοῦ τοὺς Φαρισαίους ἐρομένου, τίνος αὐτὸν ἄξιον ἡγοῦνται τιμωρίας: πειραθήσεσθαι γὰρ οὐ μετὰ τῆς ἐκείνων γνώμης γεγονέναι τὰς βλασφημίας τιμησαμένων αὐτὸν τῷ μέτρῳ τῆς δίκης, πληγῶν ἔφασαν καὶ δεσμῶν: οὐ γὰρ ἐδόκει λοιδορίας ἕνεκα θανάτῳ ζημιοῦν, ἄλλως τε καὶ φύσει πρὸς τὰς κολάσεις ἐπιεικῶς ἔχουσιν οἱ Φαρισαῖοι.' "13.295 πρὸς τοῦτο λίαν ἐχαλέπηνεν καὶ δοκοῦν ἐκείνοις ποιήσασθαι τὰς βλασφημίας τὸν ἄνθρωπον ἐνόμισεν. μάλιστα δ' αὐτὸν ἐπιπαρώξυνεν ̓Ιωνάθης καὶ διέθηκεν οὕτως," "13.296 ὥστε τῇ Σαδδουκαίων ἐποίησεν προσθέσθαι μοίρᾳ τῶν Φαρισαίων ἀποστάντα καὶ τά τε ὑπ' αὐτῶν κατασταθέντα νόμιμα τῷ δήμῳ καταλῦσαι καὶ τοὺς φυλάττοντας αὐτὰ κολάσαι. μῖσος οὖν ἐντεῦθεν αὐτῷ τε καὶ τοῖς υἱοῖς παρὰ τοῦ πλήθους ἐγένετο." 13.298 καὶ περὶ τούτων ζητήσεις αὐτοῖς καὶ διαφορὰς γίνεσθαι συνέβαινεν μεγάλας, τῶν μὲν Σαδδουκαίων τοὺς εὐπόρους μόνον πειθόντων τὸ δὲ δημοτικὸν οὐχ ἑπόμενον αὐτοῖς ἐχόντων, τῶν δὲ Φαρισαίων τὸ πλῆθος σύμμαχον ἐχόντων. ἀλλὰ περὶ μὲν τούτων τῶν δύο καὶ τῶν ̓Εσσηνῶν ἐν τῇ δευτέρᾳ μου τῶν ̓Ιουδαϊκῶν ἀκριβῶς δεδήλωται.' "
18.11 ̓Ιουδαίοις φιλοσοφίαι τρεῖς ἦσαν ἐκ τοῦ πάνυ ἀρχαίου τῶν πατρίων, ἥ τε τῶν ̓Εσσηνῶν καὶ ἡ τῶν Σαδδουκαίων, τρίτην δὲ ἐφιλοσόφουν οἱ Φαρισαῖοι λεγόμενοι. καὶ τυγχάνει μέντοι περὶ αὐτῶν ἡμῖν εἰρημένα ἐν τῇ δευτέρᾳ βίβλῳ τοῦ ̓Ιουδαϊκοῦ πολέμου, μνησθήσομαι δ' ὅμως καὶ νῦν αὐτῶν ἐπ' ὀλίγον." "
18.11 ἐρασθεὶς δὲ ̔Ηρωδιάδος τῆς τούτου γυναικός, θυγάτηρ δὲ ἦν ̓Αριστοβούλου καὶ οὗτος ἀδελφὸς αὐτῶν, ̓Αγρίππου δὲ ἀδελφὴ τοῦ μεγάλου, τολμᾷ λόγων ἅπτεσθαι περὶ γάμου. καὶ δεξαμένης συνθῆκαι γίνονται μετοικίσασθαι παρ' αὐτόν, ὁπότε ἀπὸ ̔Ρώμης παραγένοιτο. ἦν δὲ ἐν ταῖς συνθήκαις ὥστε καὶ τοῦ ̓Αρέτα τὴν θυγατέρα ἐκβαλεῖν."' None		sup>
13.171 9. At this time there were three sects among the Jews, who had different opinions concerning human actions; the one was called the sect of the Pharisees, another the sect of the Sadducees, and the other the sect of the Essenes.
13.288 5. However, this prosperous state of affairs moved the Jews to envy Hyrcanus; but they that were the worst disposed to him were the Pharisees, who were one of the sects of the Jews, as we have informed you already. These have so great a power over the multitude, that when they say any thing against the king, or against the high priest, they are presently believed.
13.293 6. Now there was one Jonathan, a very great friend of Hyrcanus’s, but of the sect of the Sadducees, whose notions are quite contrary to those of the Pharisees. He told Hyrcanus that Eleazar had cast such a reproach upon him, according to the common sentiments of all the Pharisees, and that this would be made manifest if he would but ask them the question, What punishment they thought this man deserved? 13.294 for that he might depend upon it, that the reproach was not laid on him with their approbation, if they were for punishing him as his crime deserved. So the Pharisees made answer, that he deserved stripes and bonds, but that it did not seem right to punish reproaches with death. And indeed the Pharisees, even upon other occasions, are not apt to be severe in punishments. 13.295 At this gentle sentence, Hyrcanus was very angry, and thought that this man reproached him by their approbation. It was this Jonathan who chiefly irritated him, and influenced him so far, 13.296 that he made him leave the party of the Pharisees, and abolish the decrees they had imposed on the people, and to punish those that observed them. From this source arose that hatred which he and his sons met with from the multitude:
13.298 And concerning these things it is that great disputes and differences have arisen among them, while the Sadducees are able to persuade none but the rich, and have not the populace obsequious to them, but the Pharisees have the multitude on their side. But about these two sects, and that of the Essenes, I have treated accurately in the second book of Jewish affairs.
18.11 2. The Jews had for a great while had three sects of philosophy peculiar to themselves; the sect of the Essenes, and the sect of the Sadducees, and the third sort of opinions was that of those called Pharisees; of which sects, although I have already spoken in the second book of the Jewish War, yet will I a little touch upon them now.
18.11 However, he fell in love with Herodias, this last Herod’s wife, who was the daughter of Aristobulus their brother, and the sister of Agrippa the Great. This man ventured to talk to her about a marriage between them; which address, when she admitted, an agreement was made for her to change her habitation, and come to him as soon as he should return from Rome: one article of this marriage also was this, that he should divorce Aretas’s daughter.'' None
12. Josephus Flavius, Jewish War, 2.119-2.129, 2.131-2.159, 2.161-2.166, 2.309-2.314 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Douglas, M., grid/group theory • Essenes, as a marginalized group • Jewish-Christian group, commmunity • Josephus Essenes, group election and membership • Minorcan Jewish women, violent behavior of unnamed groups • philosophy, philosophical, groups in Israel

 Found in books: Despotis and Lohr (2022), Religious and Philosophical Conversion in the Ancient Mediterranean Traditions, 100, 102; Kraemer (2010), Unreliable Witnesses: Religion, Gender, and History in the Greco-Roman Mediterranean, 65, 167; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 32, 74, 101, 109, 115, 200; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 302

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2.119 Τρία γὰρ παρὰ ̓Ιουδαίοις εἴδη φιλοσοφεῖται, καὶ τοῦ μὲν αἱρετισταὶ Φαρισαῖοι, τοῦ δὲ Σαδδουκαῖοι, τρίτον δέ, ὃ δὴ καὶ δοκεῖ σεμνότητα ἀσκεῖν, ̓Εσσηνοὶ καλοῦνται, ̓Ιουδαῖοι μὲν γένος ὄντες, φιλάλληλοι δὲ καὶ τῶν ἄλλων πλέον. 2.121 τὸν μὲν γάμον καὶ τὴν ἐξ αὐτοῦ διαδοχὴν οὐκ ἀναιροῦντες, τὰς δὲ τῶν γυναικῶν ἀσελγείας φυλαττόμενοι καὶ μηδεμίαν τηρεῖν πεπεισμένοι τὴν πρὸς ἕνα πίστιν.' "2.122 Καταφρονηταὶ δὲ πλούτου, καὶ θαυμάσιον αὐτοῖς τὸ κοινωνικόν, οὐδὲ ἔστιν εὑρεῖν κτήσει τινὰ παρ' αὐτοῖς ὑπερέχοντα: νόμος γὰρ τοὺς εἰς τὴν αἵρεσιν εἰσιόντας δημεύειν τῷ τάγματι τὴν οὐσίαν, ὥστε ἐν ἅπασιν μήτε πενίας ταπεινότητα φαίνεσθαι μήθ' ὑπεροχὴν πλούτου, τῶν δ' ἑκάστου κτημάτων ἀναμεμιγμένων μίαν ὥσπερ ἀδελφοῖς ἅπασιν οὐσίαν εἶναι." "2.123 κηλῖδα δ' ὑπολαμβάνουσι τὸ ἔλαιον, κἂν ἀλειφθῇ τις ἄκων, σμήχεται τὸ σῶμα: τὸ γὰρ αὐχμεῖν ἐν καλῷ τίθενται λευχειμονεῖν τε διαπαντός. χειροτονητοὶ δ' οἱ τῶν κοινῶν ἐπιμεληταὶ καὶ ἀδιαίρετοι πρὸς ἁπάντων εἰς τὰς χρείας ἕκαστοι." "2.124 Μία δ' οὐκ ἔστιν αὐτῶν πόλις ἀλλ' ἐν ἑκάστῃ μετοικοῦσιν πολλοί. καὶ τοῖς ἑτέρωθεν ἥκουσιν αἱρετισταῖς πάντ' ἀναπέπταται τὰ παρ' αὐτοῖς ὁμοίως ὥσπερ ἴδια, καὶ πρὸς οὓς οὐ πρότερον εἶδον εἰσίασιν ὡς συνηθεστάτους:" "2.125 διὸ καὶ ποιοῦνται τὰς ἀποδημίας οὐδὲν μὲν ὅλως ἐπικομιζόμενοι, διὰ δὲ τοὺς λῃστὰς ἔνοπλοι. κηδεμὼν δ' ἐν ἑκάστῃ πόλει τοῦ τάγματος ἐξαιρέτως τῶν ξένων ἀποδείκνυται ταμιεύων ἐσθῆτα καὶ τὰ ἐπιτήδεια." '2.126 καταστολὴ δὲ καὶ σχῆμα σώματος ὅμοιον τοῖς μετὰ φόβου παιδαγωγουμένοις παισίν. οὔτε δὲ ἐσθῆτας οὔτε ὑποδήματα ἀμείβουσι πρὶν διαρραγῆναι τὸ πρότερον παντάπασιν ἢ δαπανηθῆναι τῷ χρόνῳ.' "2.127 οὐδὲν δ' ἐν ἀλλήλοις οὔτ' ἀγοράζουσιν οὔτε πωλοῦσιν, ἀλλὰ τῷ χρῄζοντι διδοὺς ἕκαστος τὰ παρ' αὐτῷ τὸ παρ' ἐκείνου χρήσιμον ἀντικομίζεται: καὶ χωρὶς δὲ τῆς ἀντιδόσεως ἀκώλυτος ἡ μετάληψις αὐτοῖς παρ' ὧν ἂν θέλωσιν." '2.128 Πρός γε μὴν τὸ θεῖον εὐσεβεῖς ἰδίως: πρὶν γὰρ ἀνασχεῖν τὸν ἥλιον οὐδὲν φθέγγονται τῶν βεβήλων, πατρίους δέ τινας εἰς αὐτὸν εὐχὰς ὥσπερ ἱκετεύοντες ἀνατεῖλαι. 2.129 καὶ μετὰ ταῦτα πρὸς ἃς ἕκαστοι τέχνας ἴσασιν ὑπὸ τῶν ἐπιμελητῶν διαφίενται, καὶ μέχρι πέμπτης ὥρας ἐργασάμενοι συντόνως πάλιν εἰς ἓν συναθροίζονται χωρίον, ζωσάμενοί τε σκεπάσμασιν λινοῖς οὕτως ἀπολούονται τὸ σῶμα ψυχροῖς ὕδασιν, καὶ μετὰ ταύτην τὴν ἁγνείαν εἰς ἴδιον οἴκημα συνίασιν, ἔνθα μηδενὶ τῶν ἑτεροδόξων ἐπιτέτραπται παρελθεῖν: αὐτοί τε καθαροὶ καθάπερ εἰς ἅγιόν τι τέμενος παραγίνονται τὸ δειπνητήριον.' "
2.131 προκατεύχεται δ' ὁ ἱερεὺς τῆς τροφῆς, καὶ γεύσασθαί τινα πρὶν τῆς εὐχῆς ἀθέμιτον: ἀριστοποιησάμενος δ' ἐπεύχεται πάλιν: ἀρχόμενοί τε καὶ παυόμενοι γεραίρουσι θεὸν ὡς χορηγὸν τῆς ζωῆς. ἔπειθ' ὡς ἱερὰς καταθέμενοι τὰς ἐσθῆτας πάλιν ἐπ' ἔργα μέχρι δείλης τρέπονται." "2.132 δειπνοῦσι δ' ὁμοίως ὑποστρέψαντες συγκαθεζομένων τῶν ξένων, εἰ τύχοιεν αὐτοῖς παρόντες. οὔτε δὲ κραυγή ποτε τὸν οἶκον οὔτε θόρυβος μιαίνει, τὰς δὲ λαλιὰς ἐν τάξει παραχωροῦσιν ἀλλήλοις." "2.133 καὶ τοῖς ἔξωθεν ὡς μυστήριόν τι φρικτὸν ἡ τῶν ἔνδον σιωπὴ καταφαίνεται, τούτου δ' αἴτιον ἡ διηνεκὴς νῆψις καὶ τὸ μετρεῖσθαι παρ' αὐτοῖς τροφὴν καὶ ποτὸν μέχρι κόρου." "2.134 Τῶν μὲν οὖν ἄλλων οὐκ ἔστιν ὅ τι μὴ τῶν ἐπιμελητῶν προσταξάντων ἐνεργοῦσι, δύο δὲ ταῦτα παρ' αὐτοῖς αὐτεξούσια, ἐπικουρία καὶ ἔλεος: βοηθεῖν τε γὰρ τοῖς ἀξίοις, ὁπόταν δέωνται, καὶ καθ' ἑαυτοὺς ἐφίεται καὶ τροφὰς ἀπορουμένοις ὀρέγειν. τὰς δὲ εἰς τοὺς συγγενεῖς μεταδόσεις οὐκ ἔξεστι ποιεῖσθαι δίχα τῶν ἐπιτρόπων." "2.135 ὀργῆς ταμίαι δίκαιοι, θυμοῦ καθεκτικοί, πίστεως προστάται, εἰρήνης ὑπουργοί. καὶ πᾶν μὲν τὸ ῥηθὲν ὑπ' αὐτῶν ἰσχυρότερον ὅρκου, τὸ δὲ ὀμνύειν αὐτοῖς περιίσταται χεῖρον τῆς ἐπιορκίας ὑπολαμβάνοντες: ἤδη γὰρ κατεγνῶσθαί φασιν τὸν ἀπιστούμενον δίχα θεοῦ." "2.136 σπουδάζουσι δ' ἐκτόπως περὶ τὰ τῶν παλαιῶν συντάγματα μάλιστα τὰ πρὸς ὠφέλειαν ψυχῆς καὶ σώματος ἐκλέγοντες: ἔνθεν αὐτοῖς πρὸς θεραπείαν παθῶν ῥίζαι τε ἀλεξητήριον καὶ λίθων ἰδιότητες ἀνερευνῶνται." "2.137 Τοῖς δὲ ζηλοῦσιν τὴν αἵρεσιν αὐτῶν οὐκ εὐθὺς ἡ πάροδος, ἀλλ' ἐπὶ ἐνιαυτὸν ἔξω μένοντι τὴν αὐτὴν ὑποτίθενται δίαιταν ἀξινάριόν τε καὶ τὸ προειρημένον περίζωμα καὶ λευκὴν ἐσθῆτα δόντες." '2.138 ἐπειδὰν δὲ τούτῳ τῷ χρόνῳ πεῖραν ἐγκρατείας δῷ, πρόσεισιν μὲν ἔγγιον τῇ διαίτῃ καὶ καθαρωτέρων τῶν πρὸς ἁγνείαν ὑδάτων μεταλαμβάνει, παραλαμβάνεται δὲ εἰς τὰς συμβιώσεις οὐδέπω. μετὰ γὰρ τὴν τῆς καρτερίας ἐπίδειξιν δυσὶν ἄλλοις ἔτεσιν τὸ ἦθος δοκιμάζεται καὶ φανεὶς ἄξιος οὕτως εἰς τὸν ὅμιλον ἐγκρίνεται.' "2.139 πρὶν δὲ τῆς κοινῆς ἅψασθαι τροφῆς ὅρκους αὐτοῖς ὄμνυσι φρικώδεις, πρῶτον μὲν εὐσεβήσειν τὸ θεῖον, ἔπειτα τὰ πρὸς ἀνθρώπους δίκαια φυλάξειν καὶ μήτε κατὰ γνώμην βλάψειν τινὰ μήτε ἐξ ἐπιτάγματος, μισήσειν δ' ἀεὶ τοὺς ἀδίκους καὶ συναγωνιεῖσθαι τοῖς δικαίοις:" "2.141 τὴν ἀλήθειαν ἀγαπᾶν ἀεὶ καὶ τοὺς ψευδομένους προβάλλεσθαι: χεῖρας κλοπῆς καὶ ψυχὴν ἀνοσίου κέρδους καθαρὰν φυλάξειν καὶ μήτε κρύψειν τι τοὺς αἱρετιστὰς μήθ' ἑτέροις αὐτῶν τι μηνύσειν, κἂν μέχρι θανάτου τις βιάζηται." '2.142 πρὸς τούτοις ὄμνυσιν μηδενὶ μὲν μεταδοῦναι τῶν δογμάτων ἑτέρως ἢ ὡς αὐτὸς μετέλαβεν, ἀφέξεσθαι δὲ λῃστείας καὶ συντηρήσειν ὁμοίως τά τε τῆς αἱρέσεως αὐτῶν βιβλία καὶ τὰ τῶν ἀγγέλων ὀνόματα. τοιούτοις μὲν ὅρκοις τοὺς προσιόντας ἐξασφαλίζονται.' "2.143 Τοὺς δ' ἐπ' ἀξιοχρέοις ἁμαρτήμασιν ἁλόντας ἐκβάλλουσι τοῦ τάγματος. ὁ δ' ἐκκριθεὶς οἰκτίστῳ πολλάκις μόρῳ διαφθείρεται: τοῖς γὰρ ὅρκοις καὶ τοῖς ἔθεσιν ἐνδεδεμένος οὐδὲ τῆς παρὰ τοῖς ἄλλοις τροφῆς δύναται μεταλαμβάνειν, ποηφαγῶν δὲ καὶ λιμῷ τὸ σῶμα τηκόμενος διαφθείρεται." '2.144 διὸ δὴ πολλοὺς ἐλεήσαντες ἐν ταῖς ἐσχάταις ἀναπνοαῖς ἀνέλαβον, ἱκανὴν ἐπὶ τοῖς ἁμαρτήμασιν αὐτῶν τὴν μέχρι θανάτου βάσανον ἡγούμενοι.' "2.145 Περὶ δὲ τὰς κρίσεις ἀκριβέστατοι καὶ δίκαιοι, καὶ δικάζουσι μὲν οὐκ ἐλάττους τῶν ἑκατὸν συνελθόντες, τὸ δ' ὁρισθὲν ὑπ' αὐτῶν ἀκίνητον. σέβας δὲ μέγα παρ' αὐτοῖς μετὰ τὸν θεὸν τοὔνομα τοῦ νομοθέτου, κἂν βλασφημήσῃ τις εἰς τοῦτον κολάζεται θανάτῳ." '2.146 τοῖς δὲ πρεσβυτέροις ὑπακούουσιν καὶ τοῖς πλείοσιν ἐν καλῷ: δέκα γοῦν συγκαθεζομένων οὐκ ἂν λαλήσειέν τις ἀκόντων τῶν ἐννέα.' "2.147 καὶ τὸ πτύσαι δὲ εἰς μέσους ἢ τὸ δεξιὸν μέρος φυλάσσονται καὶ ταῖς ἑβδομάσιν ἔργων ἐφάπτεσθαι διαφορώτατα ̓Ιουδαίων ἁπάντων: οὐ μόνον γὰρ τροφὰς ἑαυτοῖς πρὸ μιᾶς ἡμέρας παρασκευάζουσιν, ὡς μὴ πῦρ ἐναύοιεν ἐκείνην τὴν ἡμέραν, ἀλλ' οὐδὲ σκεῦός τι μετακινῆσαι θαρροῦσιν οὐδὲ ἀποπατεῖν." "2.148 ταῖς δ' ἄλλαις ἡμέραις βόθρον ὀρύσσοντες βάθος ποδιαῖον τῇ σκαλίδι, τοιοῦτον γάρ ἐστιν τὸ διδόμενον ὑπ' αὐτῶν ἀξινίδιον τοῖς νεοσυστάτοις, καὶ περικαλύψαντες θοιμάτιον, ὡς μὴ τὰς αὐγὰς ὑβρίζοιεν τοῦ θεοῦ, θακεύουσιν εἰς αὐτόν." "2.149 ἔπειτα τὴν ἀνορυχθεῖσαν γῆν ἐφέλκουσιν εἰς τὸν βόθρον: καὶ τοῦτο ποιοῦσι τοὺς ἐρημοτέρους τόπους ἐκλεγόμενοι. καίπερ δὴ φυσικῆς οὔσης τῆς τῶν λυμάτων ἐκκρίσεως ἀπολούεσθαι μετ' αὐτὴν καθάπερ μεμιασμένοις ἔθιμον." "2.151 καὶ μακρόβιοι μέν, ὡς τοὺς πολλοὺς ὑπὲρ ἑκατὸν παρατείνειν ἔτη, διὰ τὴν ἁπλότητα τῆς διαίτης ἔμοιγε δοκεῖν καὶ τὴν εὐταξίαν, καταφρονηταὶ δὲ τῶν δεινῶν, καὶ τὰς μὲν ἀλγηδόνας νικῶντες τοῖς φρονήμασιν, τὸν δὲ θάνατον, εἰ μετ' εὐκλείας πρόσεισι, νομίζοντες ἀθανασίας ἀμείνονα." "2.152 διήλεγξεν δὲ αὐτῶν ἐν ἅπασιν τὰς ψυχὰς ὁ πρὸς ̔Ρωμαίους πόλεμος, ἐν ᾧ στρεβλούμενοί τε καὶ λυγιζόμενοι καιόμενοί τε καὶ κλώμενοι καὶ διὰ πάντων ὁδεύοντες τῶν βασανιστηρίων ὀργάνων, ἵν' ἢ βλασφημήσωσιν τὸν νομοθέτην ἢ φάγωσίν τι τῶν ἀσυνήθων, οὐδέτερον ὑπέμειναν παθεῖν, ἀλλ' οὐδὲ κολακεῦσαί ποτε τοὺς αἰκιζομένους ἢ δακρῦσαι." '2.153 μειδιῶντες δὲ ἐν ταῖς ἀλγηδόσιν καὶ κατειρωνευόμενοι τῶν τὰς βασάνους προσφερόντων εὔθυμοι τὰς ψυχὰς ἠφίεσαν ὡς πάλιν κομιούμενοι.' "2.154 Καὶ γὰρ ἔρρωται παρ' αὐτοῖς ἥδε ἡ δόξα, φθαρτὰ μὲν εἶναι τὰ σώματα καὶ τὴν ὕλην οὐ μόνιμον αὐτῶν, τὰς δὲ ψυχὰς ἀθανάτους ἀεὶ διαμένειν, καὶ συμπλέκεσθαι μὲν ἐκ τοῦ λεπτοτάτου φοιτώσας αἰθέρος ὥσπερ εἱρκταῖς τοῖς σώμασιν ἴυγγί τινι φυσικῇ κατασπωμένας," "2.155 ἐπειδὰν δὲ ἀνεθῶσι τῶν κατὰ σάρκα δεσμῶν, οἷα δὴ μακρᾶς δουλείας ἀπηλλαγμένας τότε χαίρειν καὶ μετεώρους φέρεσθαι. καὶ ταῖς μὲν ἀγαθαῖς ὁμοδοξοῦντες παισὶν ̔Ελλήνων ἀποφαίνονται τὴν ὑπὲρ ὠκεανὸν δίαιταν ἀποκεῖσθαι καὶ χῶρον οὔτε ὄμβροις οὔτε νιφετοῖς οὔτε καύμασι βαρυνόμενον, ἀλλ' ὃν ἐξ ὠκεανοῦ πραὺ̈ς ἀεὶ ζέφυρος ἐπιπνέων ἀναψύχει: ταῖς δὲ φαύλαις ζοφώδη καὶ χειμέριον ἀφορίζονται μυχὸν γέμοντα τιμωριῶν ἀδιαλείπτων." "2.156 δοκοῦσι δέ μοι κατὰ τὴν αὐτὴν ἔννοιαν ̔́Ελληνες τοῖς τε ἀνδρείοις αὐτῶν, οὓς ἥρωας καὶ ἡμιθέους καλοῦσιν, τὰς μακάρων νήσους ἀνατεθεικέναι, ταῖς δὲ τῶν πονηρῶν ψυχαῖς καθ' ᾅδου τὸν ἀσεβῶν χῶρον, ἔνθα καὶ κολαζομένους τινὰς μυθολογοῦσιν, Σισύφους καὶ Ταντάλους ̓Ιξίονάς τε καὶ Τιτυούς, πρῶτον μὲν ἀιδίους ὑφιστάμενοι τὰς ψυχάς, ἔπειτα εἰς προτροπὴν ἀρετῆς καὶ κακίας ἀποτροπήν." '2.157 τούς τε γὰρ ἀγαθοὺς γίνεσθαι κατὰ τὸν βίον ἀμείνους ἐλπίδι τιμῆς καὶ μετὰ τὴν τελευτήν, τῶν τε κακῶν ἐμποδίζεσθαι τὰς ὁρμὰς δέει προσδοκώντων, εἰ καὶ λάθοιεν ἐν τῷ ζῆν, μετὰ τὴν διάλυσιν ἀθάνατον τιμωρίαν ὑφέξειν. 2.158 ταῦτα μὲν οὖν ̓Εσσηνοὶ περὶ ψυχῆς θεολογοῦσιν ἄφυκτον δέλεαρ τοῖς ἅπαξ γευσαμένοις τῆς σοφίας αὐτῶν καθιέντες.' "2.159 Εἰσὶν δ' ἐν αὐτοῖς οἳ καὶ τὰ μέλλοντα προγινώσκειν ὑπισχνοῦνται, βίβλοις ἱεραῖς καὶ διαφόροις ἁγνείαις καὶ προφητῶν ἀποφθέγμασιν ἐμπαιδοτριβούμενοι: σπάνιον δ' εἴ ποτε ἐν ταῖς προαγορεύσεσιν ἀστοχοῦσιν." "
2.161 δοκιμάζοντες μέντοι τριετίᾳ τὰς γαμετάς, ἐπειδὰν τρὶς καθαρθῶσιν εἰς πεῖραν τοῦ δύνασθαι τίκτειν, οὕτως ἄγονται. ταῖς δ' ἐγκύμοσιν οὐχ ὁμιλοῦσιν, ἐνδεικνύμενοι τὸ μὴ δι' ἡδονὴν ἀλλὰ τέκνων χρείαν γαμεῖν. λουτρὰ δὲ ταῖς γυναιξὶν ἀμπεχομέναις ἐνδύματα, καθάπερ τοῖς ἀνδράσιν ἐν περιζώματι. τοιαῦτα μὲν ἔθη τοῦδε τοῦ τάγματος." '2.162 Δύο δὲ τῶν προτέρων Φαρισαῖοι μὲν οἱ μετὰ ἀκριβείας δοκοῦντες ἐξηγεῖσθαι τὰ νόμιμα καὶ τὴν πρώτην ἀπάγοντες αἵρεσιν εἱμαρμένῃ τε καὶ θεῷ προσάπτουσι πάντα, 2.163 καὶ τὸ μὲν πράττειν τὰ δίκαια καὶ μὴ κατὰ τὸ πλεῖστον ἐπὶ τοῖς ἀνθρώποις κεῖσθαι, βοηθεῖν δὲ εἰς ἕκαστον καὶ τὴν εἱμαρμένην: ψυχήν τε πᾶσαν μὲν ἄφθαρτον, μεταβαίνειν δὲ εἰς ἕτερον σῶμα τὴν τῶν ἀγαθῶν μόνην, τὰς δὲ τῶν φαύλων ἀιδίῳ τιμωρίᾳ κολάζεσθαι. 2.164 Σαδδουκαῖοι δέ, τὸ δεύτερον τάγμα, τὴν μὲν εἱμαρμένην παντάπασιν ἀναιροῦσιν καὶ τὸν θεὸν ἔξω τοῦ δρᾶν τι κακὸν ἢ ἐφορᾶν τίθενται:' "2.165 φασὶν δ' ἐπ' ἀνθρώπων ἐκλογῇ τό τε καλὸν καὶ τὸ κακὸν προκεῖσθαι καὶ κατὰ γνώμην ἑκάστου τούτων ἑκατέρῳ προσιέναι. ψυχῆς τε τὴν διαμονὴν καὶ τὰς καθ' ᾅδου τιμωρίας καὶ τιμὰς ἀναιροῦσιν." '2.166 καὶ Φαρισαῖοι μὲν φιλάλληλοί τε καὶ τὴν εἰς τὸ κοινὸν ὁμόνοιαν ἀσκοῦντες, Σαδδουκαίων δὲ καὶ πρὸς ἀλλήλους τὸ ἦθος ἀγριώτερον αἵ τε ἐπιμιξίαι πρὸς τοὺς ὁμοίους ἀπηνεῖς ὡς πρὸς ἀλλοτρίους. τοιαῦτα μὲν περὶ τῶν ἐν ̓Ιουδαίοις φιλοσοφούντων εἶχον εἰπεῖν.
2.309 Κατὰ τοῦτον τὸν καιρὸν ὁ μὲν βασιλεὺς ̓Αγρίππας ἔτυχεν εἰς τὴν ̓Αλεξάνδρειαν πεπορευμένος, ὅπως ̓Αλεξάνδρῳ συνησθείη πεπιστευμένῳ τὴν Αἴγυπτον ὑπὸ Νέρωνος καὶ πεμφθέντι διέπειν.' "2.311 καὶ ὁ μὲν οὔτε εἰς τὸ πλῆθος τῶν ἀναιρουμένων οὔτε εἰς τὴν εὐγένειαν τῆς παρακαλούσης, ἀλλ' εἰς μόνον τὸ λυσιτελὲς τὸ ἐκ τῶν ἁρπαγῶν ἀποβλέπων παρήκουσεν." "2.312 ἡ δ' ὁρμὴ τῶν στρατιωτῶν ἐλύσσησεν καὶ κατὰ τῆς βασιλίδος: οὐ μόνον γοῦν ἐν ὄμμασιν αὐτῆς ᾐκίζοντο τοὺς ἁλισκομένους καὶ διέφθειρον, ἀλλὰ κἂν αὐτὴν ἀνεῖλον, εἰ μὴ καταφυγεῖν εἰς τὴν βασιλικὴν αὐλὴν ἔφθη, κἀκεῖ διενυκτέρευσεν μετὰ φυλακῆς δεδοικυῖα τὴν τῶν στρατιωτῶν ἔφοδον." "2.313 ἐπεδήμει δ' ἐν τοῖς ̔Ιεροσολύμοις εὐχὴν ἐκτελοῦσα τῷ θεῷ: τοὺς γὰρ ἢ νόσῳ καταπονουμένους ἤ τισιν ἄλλαις ἀνάγκαις ἔθος εὔχεσθαι πρὸ τριάκοντα ἡμερῶν ἧς ἀποδώσειν μέλλοιεν θυσίας οἴνου τε ἀφέξεσθαι καὶ ξυρήσεσθαι τὰς κόμας." '2.314 ἃ δὴ καὶ τότε τελοῦσα Βερνίκη γυμνόπους τε πρὸ τοῦ βήματος ἱκέτευε τὸν Φλῶρον καὶ πρὸς τῷ μὴ τυχεῖν αἰδοῦς αὐτὴν τὸν περὶ τοῦ ζῆν κίνδυνον ἐπείρασεν.' ' None		sup>
2.119 2. For there are three philosophical sects among the Jews. The followers of the first of which are the Pharisees; of the second, the Sadducees; and the third sect, which pretends to a severer discipline, are called Essenes. These last are Jews by birth, and seem to have a greater affection for one another than the other sects have. 2.121 They do not absolutely deny the fitness of marriage, and the succession of mankind thereby continued; but they guard against the lascivious behavior of women, and are persuaded that none of them preserve their fidelity to one man. 2.122 3. These men are despisers of riches, and so very communicative as raises our admiration. Nor is there anyone to be found among them who hath more than another; for it is a law among them, that those who come to them must let what they have be common to the whole order,—insomuch that among them all there is no appearance of poverty, or excess of riches, but every one’s possessions are intermingled with every other’s possessions; and so there is, as it were, one patrimony among all the brethren. 2.123 They think that oil is a defilement; and if anyone of them be anointed without his own approbation, it is wiped off his body; for they think to be sweaty is a good thing, as they do also to be clothed in white garments. They also have stewards appointed to take care of their common affairs, who every one of them have no separate business for any, but what is for the use of them all. 2.124 4. They have no one certain city, but many of them dwell in every city; and if any of their sect come from other places, what they have lies open for them, just as if it were their own; and they go in to such as they never knew before, as if they had been ever so long acquainted with them. 2.125 For which reason they carry nothing at all with them when they travel into remote parts, though still they take their weapons with them, for fear of thieves. Accordingly, there is, in every city where they live, one appointed particularly to take care of strangers, and to provide garments and other necessaries for them. 2.126 But the habit and management of their bodies is such as children use who are in fear of their masters. Nor do they allow of the change of garments, or of shoes, till they be first entirely torn to pieces or worn out by time. 2.127 Nor do they either buy or sell anything to one another; but every one of them gives what he hath to him that wanteth it, and receives from him again in lieu of it what may be convenient for himself; and although there be no requital made, they are fully allowed to take what they want of whomsoever they please. 2.128 5. And as for their piety towards God, it is very extraordinary; for before sunrising they speak not a word about profane matters, but put up certain prayers which they have received from their forefathers, as if they made a supplication for its rising. 2.129 After this every one of them are sent away by their curators, to exercise some of those arts wherein they are skilled, in which they labor with great diligence till the fifth hour. After which they assemble themselves together again into one place; and when they have clothed themselves in white veils, they then bathe their bodies in cold water. And after this purification is over, they every one meet together in an apartment of their own, into which it is not permitted to any of another sect to enter; while they go, after a pure manner, into the dining-room, as into a certain holy temple,
2.131 but a priest says grace before meat; and it is unlawful for anyone to taste of the food before grace be said. The same priest, when he hath dined, says grace again after meat; and when they begin, and when they end, they praise God, as he that bestows their food upon them; after which they lay aside their white garments, and betake themselves to their labors again till the evening; 2.132 then they return home to supper, after the same manner; and if there be any strangers there, they sit down with them. Nor is there ever any clamor or disturbance to pollute their house, but they give every one leave to speak in their turn; 2.133 which silence thus kept in their house appears to foreigners like some tremendous mystery; the cause of which is that perpetual sobriety they exercise, and the same settled measure of meat and drink that is allotted to them, and that such as is abundantly sufficient for them. 2.134 6. And truly, as for other things, they do nothing but according to the injunctions of their curators; only these two things are done among them at everyone’s own free will, which are to assist those that want it, and to show mercy; for they are permitted of their own accord to afford succor to such as deserve it, when they stand in need of it, and to bestow food on those that are in distress; but they cannot give any thing to their kindred without the curators. 2.135 They dispense their anger after a just manner, and restrain their passion. They are eminent for fidelity, and are the ministers of peace; whatsoever they say also is firmer than an oath; but swearing is avoided by them, and they esteem it worse than perjury for they say that he who cannot be believed without swearing by God is already condemned. 2.136 They also take great pains in studying the writings of the ancients, and choose out of them what is most for the advantage of their soul and body; and they inquire after such roots and medicinal stones as may cure their distempers. 2.137 7. But now, if anyone hath a mind to come over to their sect, he is not immediately admitted, but he is prescribed the same method of living which they use, for a year, while he continues excluded; and they give him also a small hatchet, and the fore-mentioned girdle, and the white garment. 2.138 And when he hath given evidence, during that time, that he can observe their continence, he approaches nearer to their way of living, and is made a partaker of the waters of purification; yet is he not even now admitted to live with them; for after this demonstration of his fortitude, his temper is tried two more years; and if he appear to be worthy, they then admit him into their society. 2.139 And before he is allowed to touch their common food, he is obliged to take tremendous oaths, that, in the first place, he will exercise piety towards God, and then that he will observe justice towards men, and that he will do no harm to any one, either of his own accord, or by the command of others; that he will always hate the wicked, and be assistant to the righteous; 2.141 that he will be perpetually a lover of truth, and propose to himself to reprove those that tell lies; that he will keep his hands clear from theft, and his soul from unlawful gains; and that he will neither conceal anything from those of his own sect, nor discover any of their doctrines to others, no, not though anyone should compel him so to do at the hazard of his life. 2.142 Moreover, he swears to communicate their doctrines to no one any otherwise than as he received them himself; that he will abstain from robbery, and will equally preserve the books belonging to their sect, and the names of the angels or messengers. These are the oaths by which they secure their proselytes to themselves. 2.143 8. But for those that are caught in any heinous sins, they cast them out of their society; and he who is thus separated from them does often die after a miserable manner; for as he is bound by the oath he hath taken, and by the customs he hath been engaged in, he is not at liberty to partake of that food that he meets with elsewhere, but is forced to eat grass, and to famish his body with hunger, till he perish; 2.144 for which reason they receive many of them again when they are at their last gasp, out of compassion to them, as thinking the miseries they have endured till they came to the very brink of death to be a sufficient punishment for the sins they had been guilty of. 2.145 9. But in the judgments they exercise they are most accurate and just, nor do they pass sentence by the votes of a court that is fewer than a hundred. And as to what is once determined by that number, it is unalterable. What they most of all honor, after God himself, is the name of their legislator Moses, whom, if anyone blaspheme, he is punished capitally. 2.146 They also think it a good thing to obey their elders, and the major part. Accordingly, if ten of them be sitting together, no one of them will speak while the other nine are against it. 2.147 They also avoid spitting in the midst of them, or on the right side. Moreover, they are stricter than any other of the Jews in resting from their labors on the seventh day; for they not only get their food ready the day before, that they may not be obliged to kindle a fire on that day, but they will not remove any vessel out of its place, nor go to stool thereon. 2.148 Nay, on theother days they dig a small pit, a foot deep, with a paddle (which kind of hatchet is given them when they are first admitted among them); and covering themselves round with their garment, that they may not affront the Divine rays of light, they ease themselves into that pit, 2.149 after which they put the earth that was dug out again into the pit; and even this they do only in the more lonely places, which they choose out for this purpose; and although this easement of the body be natural, yet it is a rule with them to wash themselves after it, as if it were a defilement to them. 2.151 They are long-lived also, insomuch that many of them live above a hundred years, by means of the simplicity of their diet; nay, as I think, by means of the regular course of life they observe also. They condemn the miseries of life, and are above pain, by the generosity of their mind. And as for death, if it will be for their glory, they esteem it better than living always; 2.152 and indeed our war with the Romans gave abundant evidence what great souls they had in their trials, wherein, although they were tortured and distorted, burnt and torn to pieces, and went through all kinds of instruments of torment, that they might be forced either to blaspheme their legislator, or to eat what was forbidden them, yet could they not be made to do either of them, no, nor once to flatter their tormentors, or to shed a tear; 2.153 but they smiled in their very pains, and laughed those to scorn who inflicted the torments upon them, and resigned up their souls with great alacrity, as expecting to receive them again. 2.154 11. For their doctrine is this: That bodies are corruptible, and that the matter they are made of is not permanent; but that the souls are immortal, and continue forever; and that they come out of the most subtile air, and are united to their bodies as to prisons, into which they are drawn by a certain natural enticement; 2.155 but that when they are set free from the bonds of the flesh, they then, as released from a long bondage, rejoice and mount upward. And this is like the opinions of the Greeks, that good souls have their habitations beyond the ocean, in a region that is neither oppressed with storms of rain or snow, or with intense heat, but that this place is such as is refreshed by the gentle breathing of a west wind, that is perpetually blowing from the ocean; while they allot to bad souls a dark and tempestuous den, full of never-ceasing punishments. 2.156 And indeed the Greeks seem to me to have followed the same notion, when they allot the islands of the blessed to their brave men, whom they call heroes and demigods; and to the souls of the wicked, the region of the ungodly, in Hades, where their fables relate that certain persons, such as Sisyphus, and Tantalus, and Ixion, and Tityus, are punished; which is built on this first supposition, that souls are immortal; and thence are those exhortations to virtue, and dehortations from wickedness collected; 2.157 whereby good men are bettered in the conduct of their life by the hope they have of reward after their death; and whereby the vehement inclinations of bad men to vice are restrained, by the fear and expectation they are in, that although they should lie concealed in this life, they should suffer immortal punishment after their death. 2.158 These are the Divine doctrines of the Essenes about the soul, which lay an unavoidable bait for such as have once had a taste of their philosophy. 2.159 12. There are also those among them who undertake to foretell things to come, by reading the holy books, and using several sorts of purifications, and being perpetually conversant in the discourses of the prophets; and it is but seldom that they miss in their predictions.
2.161 However, they try their spouses for three years; and if they find that they have their natural purgations thrice, as trials that they are likely to be fruitful, they then actually marry them. But they do not use to accompany with their wives when they are with child, as a demonstration that they do not marry out of regard to pleasure, but for the sake of posterity. Now the women go into the baths with some of their garments on, as the men do with somewhat girded about them. And these are the customs of this order of Essenes. 2.162 14. But then as to the two other orders at first mentioned: the Pharisees are those who are esteemed most skillful in the exact explication of their laws, and introduce the first sect. These ascribe all to fate or providence, and to God, 2.163 and yet allow, that to act what is right, or the contrary, is principally in the power of men, although fate does cooperate in every action. They say that all souls are incorruptible, but that the souls of good men only are removed into other bodies,—but that the souls of bad men are subject to eternal punishment. 2.164 But the Sadducees are those that compose the second order, and take away fate entirely, and suppose that God is not concerned in our doing or not doing what is evil; 2.165 and they say, that to act what is good, or what is evil, is at men’s own choice, and that the one or the other belongs so to every one, that they may act as they please. They also take away the belief of the immortal duration of the soul, and the punishments and rewards in Hades. 2.166 Moreover, the Pharisees are friendly to one another, and are for the exercise of concord, and regard for the public; but the behavior of the Sadducees one towards another is in some degree wild, and their conversation with those that are of their own party is as barbarous as if they were strangers to them. And this is what I had to say concerning the philosophic sects among the Jews.
2.309 1. About this very time king Agrippa was going to Alexandria, to congratulate Alexander upon his having obtained the government of Egypt from Nero; 2.311 but he would not comply with her request, nor have any regard either to the multitude of those already slain, or to the nobility of her that interceded, but only to the advantage he should make by this plundering; 2.312 nay, this violence of the soldiers broke out to such a degree of madness, that it spent itself on the queen herself; for they did not only torment and destroy those whom they had caught under her very eyes, but indeed had killed herself also, unless she had prevented them by flying to the palace, and had staid there all night with her guards, which she had about her for fear of an insult from the soldiers. 2.313 Now she dwelt then at Jerusalem, in order to perform a vow which she had made to God; for it is usual with those that had been either afflicted with a distemper, or with any other distresses, to make vows; and for thirty days before they are to offer their sacrifices, to abstain from wine, and to shave the hair of their head. 2.314 Which things Bernice was now performing, and stood barefoot before Florus’s tribunal, and besought him to spare the Jews. Yet could she neither have any reverence paid to her, nor could she escape without some danger of being slain herself.' ' None
13. New Testament, 1 Corinthians, 10.16-10.17, 10.20, 11.21-11.23 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Group Solidarity • Jewish-Christian group, commmunity • Meals, group • family and kinship, fictive kin andthe Jesus group • group-orientation, and moral actions • group-orientation, and moral agency • ritual, group

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4, 35, 58, 127; Esler (2000), The Early Christian World, 389, 392; Mackey (2022), Belief and Cult: Rethinking Roman Religion, 158; Poorthuis and Schwartz (2006), A Holy People: Jewish And Christian Perspectives on Religious Communal Identity. 74; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 447

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10.16 Τὸ ποτήριον τῆς εὐλογίας ὃ εὐλογοῦμεν, οὐχὶ κοινωνία ἐστὶν τοῦ αἵματος τοῦ χριστοῦ; τὸν ἄρτον ὃν κλῶμεν, οὐχὶ κοινωνία τοῦ σώματος τοῦ χριστοῦ ἐστίν; 10.17 ὅτι εἷς ἄρτος, ἓν σῶμα οἱ πολλοί ἐσμεν, οἱ γὰρ πάντες ἐκ τοῦ ἑνὸς ἄρτου μετέχομεν. βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα·
10.20 ἀλλʼ ὅτι ἃ θύουσιν τὰ ἔθνη,δαιμονίοις καὶ οὐ θεῷ θύουσιν,οὐ θέλω δὲ ὑμᾶς κοινωνοὺς τῶν δαιμονίων γίνεσθαι.
11.21 ἕκαστος γὰρ τὸ ἴδιον δεῖπνον προλαμβάνει ἐν τῷ φαγεῖν, καὶ ὃς μὲν πεινᾷ, ὃς δὲ μεθύει. 11.22 μὴ γὰρ οἰκίας οὐκ ἔχετε εἰς τὸ ἐσθίειν καὶ πίνειν; ἢ τῆς ἐκκλησίας τοῦ θεοῦ καταφρονεῖτε, καὶ καταισχύνετε τοὺς μὴ ἔχοντας; τί εἴπω ὑμῖν; ἐπαινέσω ὑμᾶς; ἐν τούτῳ οὐκ ἐπαινῶ. 11.23 ἐγὼ γὰρ παρέλαβον ἀπὸ τοῦ κυρίου, ὃ καὶ παρέδωκα ὑμῖν, ὅτι ὁ κύριος Ἰησοῦς ἐν τῇ νυκτὶ ᾗ παρεδίδετο ἔλαβεν ἄρτον καὶ εὐχαριστήσας ἔκλασεν καὶ εἶπεν' ' None		sup>
10.16 Thecup of blessing which we bless, isn't it a communion of the blood ofChrist? The bread which we break, isn't it a communion of the body ofChrist?" '10.17 Because we, who are many, are one bread, one body; forwe all partake of the one bread.' "
10.20 But I say that thethings which the Gentiles sacrifice, they sacrifice to demons, and notto God, and I don't desire that you would have communion with demons." 11.21 For in your eatingeach one takes his own supper before others. One is hungry, and anotheris drunken.' "11.22 What, don't you have houses to eat and to drink in?Or do you despise God's assembly, and put them to shame who don't have?What shall I tell you? Shall I praise you? In this I don't praise you." '11.23 For I received from the Lord that which also I delivered toyou, that the Lord Jesus on the night in which he was betrayed tookbread.' " None
14. New Testament, 1 Thessalonians, 4.1 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jewish-Christian group, commmunity • Semeia group

 Found in books: Tite (2009), Valentinian Ethics and Paraenetic Discourse: Determining the Social Function of Moral Exhortation in Valentinian Christianity, 67; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103

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4.1 Λοιπὸν, ἀδελφοί, ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦ μεν ἐν κυρίῳ Ἰησοῦ, ἵνα καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ, καθὼς καὶ περιπατεῖτε,— ἵνα περισσεύητε μᾶλλον.'' None		sup>
4.1 Finally then, brothers, we beg and exhort you in the Lord Jesus, that as you received from us how you ought to walk and to please God, that you abound more and more. '' None
15. New Testament, Acts, 15.5 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Jewish-Christian group, commmunity • Qumran, Community/Group

 Found in books: Stuckenbruck (2007), 1 Enoch 91-108, 696; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 295, 302

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15.5 Ἐξανέστησαν δέ τινες τῶν ἀπὸ τῆς αἱρέσεως τῶν Φαρισαίων πεπιστευκότες, λέγοντες ὅτι δεῖ περιτέμνειν αὐτοὺς παραγγέλλειν τε τηρεῖν τὸν νόμον Μωυσέως.'' None		sup>
15.5 But some of the sect of the Pharisees who believed rose up, saying, "It is necessary to circumcise them, and to charge them to keep the law of Moses."'' None
16. New Testament, Colossians, 1.12 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • group boundaries • in-group • out-group

 Found in books: Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 29; deSilva (2022), Ephesians, 257

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1.12 εὐχαριστοῦντες τῷ πατρὶ τῷ ἱκανώσαντι ὑμᾶς εἰς τὴν μερίδα τοῦ κλήρου τῶν ἁγίων ἐν τῷ φωτί,'' None		sup>
1.12 giving thanks to the Father, who made us fit to be partakers of the inheritance of the saints in light; '' None
17. New Testament, Ephesians, 1.4, 2.2-2.3, 2.11, 2.13, 3.1-3.21, 4.17-4.24, 5.3-5.4, 5.8 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • comic targets and topics, foreigners, geographical groups • group boundaries • in-group • out-group

 Found in books: Alexiou and Cairns (2017), Greek Laughter and Tears: Antiquity and After. 107; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 24, 29, 122, 123, 125; deSilva (2022), Ephesians, 33, 225, 226, 232, 246, 252, 255, 256, 257, 259

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1.4 καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου, εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατενώπιον αὐτοῦ ἐν ἀγάπῃ,
2.2 ἐν αἷς ποτὲ περιεπατήσατε κατὰ τὸν αἰῶνα τοῦ κόσμου τούτου, κατὰ τὸν ἄρχοντα τῆς ἐξουσίας τοῦ ἀέρος, τοῦ πνεύματος τοῦ νῦν ἐνεργοῦντος ἐν τοῖς υἱοῖς τῆς ἀπειθίας· 2.3 ἐν οἷς καὶ ἡμεῖς πάντες ἀνεστράφημέν ποτε ἐν ταῖς ἐπιθυμίαις τῆς σαρκὸς ἡμῶν, ποιοῦντες τὰ θελήματα τῆς σαρκὸς καὶ τῶν διανοιῶν, καὶ ἤμεθα τέκνα φύσει ὀργῆς ὡς καὶ οἱ λοιποί·—
2.11 Διὸ μνημονεύετε ὅτι ποτὲ ὑμεῖς τὰ ἔθνη ἐν σαρκί, οἱ λεγόμενοι ἀκροβυστία ὑπὸ τῆς λεγομένης περιτομῆς ἐν σαρκὶ χειροποιήτου,
2.13 νυνὶ δὲ ἐν Χριστῷ Ἰησοῦ ὑμεῖς οἵ ποτε ὄντες μακρὰν ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ χριστοῦ.
3.1 Τούτου χάριν ἐγὼ Παῦλος ὁ δέσμιος τοῦ χριστοῦ Ἰησοῦ ὑπὲρ ὑμῶν τῶν ἐθνῶν,— 3.2 εἴ γε ἠκούσατε τὴν οἰκονομίαν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι εἰς ὑμᾶς, 3.3 ὅτι κατὰ ἀποκάλυψιν ἐγνωρίσθη μοι τὸ μυστήριον, καθὼς προέγραψα ἐν ὀλίγῳ, 3.4 πρὸς ὃ δύνασθε ἀναγινώσκοντες νοῆσαι τὴν σύνεσίν μου ἐν τῷ μυστηρίῳ τοῦ χριστοῦ, 3.5 ὃ ἑτέραις γενεαῖς οὐκ ἐγνωρίσθη τοῖς υἱοῖς τῶν ἀνθρώπων ὡς νῦν ἀπεκαλύφθη τοῖς ἁγίοις ἀποστόλοις αὐτοῦ καὶ προφήταις ἐν πνεύματι, 3.6 εἶναι τὰ ἔθνη συνκληρονόμα καὶ σύνσωμα καὶ συνμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ Ἰησοῦ διὰ τοῦ εὐαγγελίου, 3.7 οὗ ἐγενήθην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ θεοῦ τῆς δοθείσης μοι κατὰ τὴν ἐνέργειαν τῆς δυνάμεως αὐτοῦ — 3.8 ἐμοὶ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη — τοῖς ἔθνεσιν εὐαγγελίσασθαι τὸ ἀνεξιχνίαστον πλοῦτος τοῦ χριστοῦ, 3.9 καὶ φωτίσαι τίς ἡ οἰκονομία τοῦ μυστηρίου τοῦ ἀποκεκρυμμένου ἀπὸ τῶν αἰώνων ἐν τῷ θεῷ τῷ τὰ πάντα κτίσαντι,
3.10 ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις διὰ τῆς ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ θεοῦ,
3.11 κατὰ πρόθεσιν τῶν αἰώνων ἣν ἐποίησεν ἐν τῷ χριστῷ Ἰησοῦ τῷ κυρίῳ ἡμῶν,
3.12 ἐν ᾧ ἔχομεν τὴν παρρησίαν καὶ προσαγωγὴν ἐν πεποιθήσει διὰ τῆς πίστεως αὐτοῦ.
3.13 Διὸ αἰτοῦμαι μὴ ἐνκακεῖν ἐν ταῖς θλίψεσίν μου ὑπὲρ ὑμῶν, ἥτις ἐστὶν δόξα ὑμῶν.
3.14 Τούτου χάριν κάμπτω τὰ γόνατά μου πρὸς τὸν πατέρα,
3.15 ἐξ οὗ πᾶσα πατριὰ ἐν οὐρανοῖς καὶ ἐπὶ γῆς ὀνομάζεται,
3.16 ἵνα δῷ ὑμῖν κατὰ τὸ πλοῦτος τῆς δόξης αὐτοῦ δυνάμει κραταιωθῆναι διὰ τοῦ πνεύματος αὐτοῦ εἰς τὸν ἔσω ἄνθρωπον,
3.17 κατοικῆσαι τὸν χριστὸν διὰ τῆς πίστεως ἐν ταῖς καρδίαις ὑμῶν ἐν ἀγάπῃ· ἐρριζωμένοι καὶ τεθεμελιωμένοι,
3.18 ἵνα ἐξισχύσητε καταλαβέσθαι σὺν πᾶσιν τοῖς ἁγίοις τί τὸ πλάτος καὶ μῆκος καὶ ὕψος καὶ βάθος,
3.19 γνῶναί τε τὴν ὑπερβάλλουσαν τῆς γνώσεως ἀγάπην τοῦ χριστοῦ, ἵνα πληρωθῆτε εἰς πᾶν τὸ πλήρωμα τοῦ θεοῦ. 3.20 Τῷ δὲ δυναμένῳ ὑπὲρ πάντα ποιῆσαι ὑπερεκπερισσοῦ ὧν αἰτούμεθα ἢ νοοῦμεν κατὰ τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν, 3.21 αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ καὶ ἐν Χριστῷ Ἰησοῦ εἰς πάσας τὰς γενεὰς τοῦ αἰῶνος τῶν αἰώνων· ἀμήν.
4.17 Τοῦτο οὖν λέγω καὶ μαρτύρομαι ἐν κυρίῳ, μηκέτι ὑμᾶς περιπατεῖν καθὼς καὶ τὰ ἔθνη περιπατεῖ ἐν ματαιότητι τοῦ νοὸς αὐτῶν, 4.18 ἐσκοτωμένοι τῇ διανοίᾳ ὄντες, ἀπηλλοτριωμένοι τῆς ζωῆς τοῦ θεοῦ, διὰ τὴν ἄγνοιαν τὴν οὖσαν ἐν αὐτοῖς, διὰ τὴν πώρωσιν τῆς καρδίας αὐτῶν, 4.19 οἵτινες ἀπηλγηκότες ἑαυτοὺς παρέδωκαν τῇ ἀσελγείᾳ εἰς ἐργασίαν ἀκαθαρσίας πάσης ἐν πλεονεξίᾳ. 4.20 Ὑμεῖς δὲ οὐχ οὕτως ἐμάθετε τὸν χριστόν, 4.21 εἴ γε αὐτὸν ἠκούσατε καὶ ἐν αὐτῷ ἐδιδάχθητε, καθὼς ἔστιν ἀλήθεια ἐν τῷ Ἰησοῦ, 4.22 ἀποθέσθαι ὑμᾶς κατὰ τὴν προτέραν ἀναστροφὴν τὸν παλαιὸν ἄνθρωπον τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, 4.23 ἀνανεοῦσθαι δὲ τῷ πνεύματι τοῦ νοὸς ὑμῶν, 4.24 καὶ ἐνδύσασθαι τὸν καινὸν ἄνθρωπον τὸν κατὰ θεὸν κτισθέντα ἐν δικαιοσύνῃ καὶ ὁσιότητι τῆς ἀληθείας.
5.3 Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα ἢ πλεονεξία μηδὲ ὀνομαζέσθω ἐν ὑμῖν, 5.4 καθὼς πρέπει ἁγίοις, καὶ αἰσχρότης καὶ μωρολογία ἢ εὐτραπελία, ἃ οὐκ ἀνῆκεν, ἀλλὰ μᾶλλον εὐχαριστία.
5.8 ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν κυρίῳ·'' None		sup>
1.4 even as he chose us in him before the foundation of the world, that we would be holy and without blemish before him in love;
2.2 in which you once walked according to the course of this world, according to the prince of the powers of the air, the spirit who now works in the sons of disobedience; 2.3 among whom we also all once lived in the lust of our flesh, doing the desires of the flesh and of the mind, and were by nature children of wrath, even as the rest.
2.11 Therefore remember that once you, the Gentiles in the flesh, who are called "uncircumcision" by that which is called "circumcision," (in the flesh, made by hands);
2.13 But now in Christ Jesus you who once were far off are made near in the blood of Christ.
3.1 For this cause I, Paul, am the prisoner of Christ Jesus on behalf of you Gentiles, 3.2 if it is so that you have heard of the administration of that grace of God which was given me toward you; 3.3 how that by revelation the mystery was made known to me, as I wrote before in few words, 3.4 by which, when you read, you can perceive my understanding in the mystery of Christ; 3.5 which in other generations was not made known to the sons of men, as it has now been revealed to his holy apostles and prophets in the Spirit; 3.6 that the Gentiles are fellow heirs, and fellow members of the body, and fellow partakers of his promise in Christ Jesus through the gospel, 3.7 whereof I was made a servant, according to the gift of that grace of God which was given me according to the working of his power. 3.8 To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ, 3.9 and to make all men see what is the administration of the mystery which for ages has been hidden in God, who created all things through Jesus Christ;
3.10 to the intent that now through the assembly the manifold wisdom of God might be made known to the principalities and the powers in the heavenly places,
3.11 according to the eternal purpose which he purposed in Christ Jesus our Lord;
3.12 in whom we have boldness and access in confidence through our faith in him.
3.13 Therefore I ask that you may not lose heart at my troubles for you, which are your glory.
3.14 For this cause, I bow my knees to the Father of our Lord Jesus Christ,
3.15 from whom every family in heaven and on earth is named,
3.16 that he would grant you, according to the riches of his glory, that you may be strengthened with power through his Spirit in the inward man;
3.17 that Christ may dwell in your hearts through faith; to the end that you, being rooted and grounded in love,
3.18 may be strengthened to comprehend with all the saints what is the breadth and length and height and depth, ' "
3.19 and to know Christ's love which surpasses knowledge, that you may be filled with all the fullness of God. " '3.20 Now to him who is able to do exceedingly abundantly above all that we ask or think, according to the power that works in us, 3.21 to him be the glory in the assembly and in Christ Jesus to all generations forever and ever. Amen.
4.17 This I say therefore, and testify in the Lord, that you no longer walk as the rest of the Gentiles also walk, in the futility of their mind, 4.18 being darkened in their understanding, alienated from the life of God, because of the ignorance that is in them, because of the hardening of their hearts; 4.19 who having become callous gave themselves up to lust, to work all uncleanness with greediness. 4.20 But you did not learn Christ that way; 4.21 if indeed you heard him, and were taught in him, even as truth is in Jesus: 4.22 that you put away, as concerning your former way of life, the old man, that grows corrupt after the lusts of deceit; 4.23 and that you be renewed in the spirit of your mind, 4.24 and put on the new man, who in the likeness of God has been created in righteousness and holiness of truth.
5.3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints; 5.4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks.
5.8 For you were once darkness, but are now light in the Lord. Walk as children of light, '' None
18. New Testament, Galatians, 2.11-2.14, 5.19-5.21, 6.16 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jewish-Christian group, commmunity • group boundaries • group-orientation, and moral actions • group-orientation, and moral agency • meals, between different religious groups • out-group

 Found in books: Bar Asher Siegal (2018), Jewish-Christian Dialogues on Scripture in Late Antiquity: Heretic Narratives of the Babylonian Talmud, 96; Esler (2000), The Early Christian World, 389; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 125; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 103, 295, 371, 378, 462, 475, 482; deSilva (2022), Ephesians, 255

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2.11 Ὅτε δὲ ἦλθεν Κηφᾶς εἰς Ἀντιόχειαν, κατὰ πρόσωπον αὐτῷ ἀντέστην, ὅτι κατεγνωσμένος ἦν· 2.12 πρὸ τοῦ γὰρ ἐλθεῖν τινὰς ἀπὸ Ἰακώβου μετὰ τῶν ἐθνῶν συνήσθιεν· ὅτε δὲ ἦλθον, ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν, φοβούμενος τοὺς ἐκ περιτομῆς. 2.13 καὶ συνυπεκρίθησαν αὐτῷ καὶ οἱ λοιποὶ Ἰουδαῖοι, ὥστε καὶ Βαρνάβας συναπήχθη αὐτῶν τῇ ὑποκρίσει. 2.14 ἀλλʼ ὅτε εἶδον ὅτι οὐκ ὀρθοποδοῦσιν πρὸς τὴν ἀλήθειαν τοῦ εὐαγγελίου, εἶπον τῷ Κηφᾷ ἔμπροσθεν πάντων Εἰ σὺ Ἰουδαῖος ὑπάρχων ἐθνικῶς καὶ οὐκ Ἰουδαϊκῶς ζῇς, πῶς τὰ ἔθνη ἀναγκάζεις Ἰουδαΐζειν;
5.19 φανερὰ δέ ἐστιν τὰ ἔργα τῆς σαρκός, ἅτινά ἐστιν πορνεία, ἀκαθαρσία, ἀσέλγεια, 5.20 εἰδωλολατρία, φαρμακία, ἔχθραι, ἔρις, ζῆλος, θυμοί, ἐριθίαι, διχοστασίαι, αἱρέσεις, 5.21 φθόνοι, μέθαι, κῶμοι, καὶ τὰ ὅμοια τούτοις, ἃ προλέγω ὑμῖν καθὼς προεῖπον ὅτι οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν.
6.16 καὶ ὅσοι τῷ κανόνι τούτῳ στοιχήσουσιν,εἰρήνηἐπʼ αὐτοὺς καὶ ἔλεος, καὶἐπὶ τον Ἰσραὴλτοῦ θεοῦ.'' None		sup>
2.11 But when Peter came to Antioch, I resisted him to the face,because he stood condemned. 2.12 For before some people came fromJames, he ate with the Gentiles. But when they came, he drew back andseparated himself, fearing those who were of the circumcision. 2.13 And the rest of the Jews joined him in his hypocrisy; so that evenBarnabas was carried away with their hypocrisy. 2.14 But when I sawthat they didn\'t walk uprightly according to the truth of the gospel, Isaid to Peter before them all, "If you, being a Jew, live as theGentiles do, and not as the Jews do, why do you compel the Gentiles tolive as the Jews do?
5.19 Now the works of the fleshare obvious, which are: adultery, sexual immorality, uncleanness,lustfulness, 5.20 idolatry, sorcery, hatred, strife, jealousies,outbursts of anger, rivalries, divisions, heresies, 5.21 envyings,murders, drunkenness, orgies, and things like these; of which Iforewarn you, even as I also forewarned you, that those who practicesuch things will not inherit the Kingdom of God. ' "
6.16 As many as walk by this rule, peace and mercy be on them, and onGod's Israel. "' None
19. New Testament, Romans, 2.10, 2.27, 14.14 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Jewish-Christian group, commmunity • Meals, group • Qumran, Community/Group • group boundaries • out-group • polemic between Christian groups

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 61; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 207; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 125; Stuckenbruck (2007), 1 Enoch 91-108, 696; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 473; deSilva (2022), Ephesians, 255

sup>
2.10 δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
2.27 καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.
14.14 οἶδα καὶ πέπεισμαι ἐν κυρίῳ Ἰησοῦ ὅτι οὐδὲν κοινὸν διʼ ἑαυτοῦ· εἰ μὴ τῷ λογιζομένῳ τι κοινὸν εἶναι, ἐκείνῳ κοινόν.'' None		sup>
2.10 But glory and honor and peace to every man who works good, to the Jew first, and also to the Greek. ' "
2.27 Won't the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law? " 14.14 I know, and am persuaded in the Lord Jesus, that nothing is unclean of itself; except that to him who considers anything to be unclean, to him it is unclean. '' None
20. New Testament, John, 1.45, 4.9, 4.14, 4.22, 4.31 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Gospels, Jewish groups in • Jewish-Christian group, commmunity • Qumran, Community/Group • in-group • out-group • synagogues, Synoptic Gospels, Jewish groups distinguished in

 Found in books: Azar (2016), Exegeting the Jews: the early reception of the Johannine "Jews", 31; Sandnes and Hvalvik (2014), Early Christian Prayer and Identity Formation 5; Stuckenbruck (2007), 1 Enoch 91-108, 696; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 180, 302, 496, 518

sup>
1.45 εὑρίσκει Φίλιππος τὸν Ναθαναὴλ καὶ λέγει αὐτῷ Ὃν ἔγραψεν Μωυσῆς ἐν τῷ νόμῳ καὶ οἱ προφῆται εὑρήκαμεν, Ἰησοῦν υἱὸν τοῦ Ἰωσὴφ τὸν ἀπὸ Ναζαρέτ.
4.9 λέγει οὖν αὐτῷ ἡ γυνὴ ἡ Σαμαρεῖτις Πῶς σὺ Ἰουδαῖος ὢν παρʼ ἐμοῦ πεῖν αἰτεῖς γυναικὸς Σαμαρείτιδος οὔσης; οὐ γὰρ συνχρῶνται Ἰουδαῖοι Σαμαρείταις.
4.14 ὃς δʼ ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα, ἀλλὰ τὸ ὕδωρ ὃ δώσω αὐτῷ γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.
4.22 ὑμεῖς προσκυνεῖτε ὃ οὐκ οἴδατε, ἡμεῖς προσκυνοῦμεν ὃ οἴδαμεν, ὅτι ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν·
4.31 Ἐν τῷ μεταξὺ ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες Ῥαββεί, φάγε.'' None		sup>
1.45 Philip found Nathanael, and said to him, "We have found him, of whom Moses in the law, and the prophets, wrote: Jesus of Nazareth, the son of Joseph."
4.9 The Samaritan woman therefore said to him, "How is it that you, being a Jew, ask for a drink from me, a Samaritan woman?" (For Jews have no dealings with Samaritans.)
4.14 but whoever drinks of the water that I will give him will never thirst again; but the water that I will give him will become in him a well of water springing up to eternal life."' "
4.22 You worship that which you don't know. We worship that which we know; for salvation is from the Jews. " 4.31 In the meanwhile, the disciples urged him, saying, "Rabbi, eat."'' None
21. New Testament, Mark, 1.9-1.11, 3.6 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Essenes, as a marginalized group • Jewish-Christian group, commmunity • Second temple groups/sects • identity, national, collective, group • polemic between Christian groups

 Found in books: Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 207; Johnson Dupertuis and Shea (2018), Reading and Teaching Ancient Fiction : Jewish, Christian, and Greco-Roman Narratives 79, 80; Ruzer (2020), Early Jewish Messianism in the New Testament: Reflections in the Dim Mirror, 75; Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 109; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 176, 302, 514

sup>
1.9 ΚΑΙ ΕΓΕΝΕΤΟ ἐν ἐκείναις ταῖς ἡμέραις ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας καὶ ἐβαπτίσθη εἰς τὸν Ἰορδάνην ὑπὸ Ἰωάνου. 1.10 καὶ εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος εἶδεν σχιζομένους τοὺς οὐρανοὺς καὶ τὸ πνεῦμα ὡς περιστερὰν καταβαῖνον εἰς αὐτόν· 1.11 καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα.
3.6 Καὶ ἐξελθόντες οἱ Φαρισαῖοι εὐθὺς μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐδίδουν κατʼ αὐτοῦ ὅπως αὐτὸν ἀπολέσωσιν.' ' None		sup>
1.9 It happened in those days, that Jesus came from Nazareth of Galilee, and was baptized by John in the Jordan. 1.10 Immediately coming up from the water, he saw the heavens parting, and the Spirit descending on him like a dove. 1.11 A voice came out of the sky, "You are my beloved Son, in whom I am well pleased."
3.6 The Pharisees went out, and immediately conspired with the Herodians against him, how they might destroy him. ' ' None
22. New Testament, Matthew, 12.24, 21.45, 23.9 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • Christianity, fictive kinship groups in • Essenes, as a marginalized group • Jewish-Christian group, commmunity

 Found in books: Taylor (2012), The Essenes, the Scrolls, and the Dead Sea, 109; Taylor and Hay (2020), Philo of Alexandria: On the Contemplative Life: Introduction, Translation and Commentary, 298; Tomson (2019), Studies on Jews and Christians in the First and Second Centuries. 179, 282, 518

sup>
12.24 οἱ δὲ Φαρισαῖοι ἀκούσαντες εἶπον Οὗτος οὐκ ἐκβάλλει τὰ δαιμόνια εἰ μὴ ἐν τῷ Βεεζεβοὺλ ἄρχοντι τῶν δαιμονίων.
21.45 Καὶ ἀκούσαντες οἱ ἀρχιερεῖς καὶ οἱ Φαρισαῖοι τὰς παραβολὰς αὐτοῦ ἔγνωσαν ὅτι περὶ αὐτῶν λέγει·
23.9 καὶ πατέρα μὴ καλέσητε ὑμῶν ἐπὶ τῆς γῆς, εἷς γάρ ἐστιν ὑμῶν ὁ πατὴρ ὁ οὐράνιος·'' None		sup>
12.24 But when the Pharisees heard it, they said, "This man does not cast out demons, except by Beelzebul, the prince of the demons."
21.45 When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them.
23.9 Call no man on the earth your father, for one is your Father, he who is in heaven. '' None
23. Plutarch, Pericles, 1.5, 2.3 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • groups (in-text) • people (as social group) • performances of myth and ritual (also song), (re)creation of worshipping groups

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 40, 53; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 102; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 380

sup>
1.5 διὸ καλῶς μὲν Ἀντισθένης ἀκούσας ὅτι σπουδαῖός ἐστιν αὐλητὴς Ἰσμηνίας, ἀλλʼ ἄνθρωπος, ἔφη, μοχθηρός· οὐ γὰρ ἂν οὕτω σπουδαῖος ἦν αὐλητής· ὁ δὲ Φίλιππος πρὸς τὸν υἱὸν ἐπιτερπῶς ἔν τινι πότῳ ψήλαντα καὶ τεχνικῶς εἶπεν· οὐκ αἰσχύνῃ καλῶς οὕτω ψάλλων; ἀρκεῖ γάρ, ἂν βασιλεὺς ἀκροᾶσθαι ψαλλόντων σχολάζῃ, καὶ πολὺ νέμει ταῖς Μούσαις ἑτέρων ἀγωνιζομένων τὰ τοιαῦτα θεατὴς γιγνόμενος.' ' None		sup>
1.5 Therefore it was a fine saying of Antisthenes, when he heard that Ismenias was an excellent piper: But he’s a worthless man, said he, otherwise he wouldn’t be so good a piper. And so Philip Philip of Macedon, to Alexander. once said to his son, who, as the wine went round, plucked the strings charmingly and skilfully, Art not ashamed to pluck the strings so well? It is enough, surely, if a king have leisure to hear others pluck the strings, and he pays great deference to the Muses if he be but a spectator of such contests.' ' None
24. Quintilian, Institutes of Oratory, 4.2.63-4.2.64 (1st cent. CE - 1st cent. CE)
 Tagged with subjects: • groups • groups (in-text)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 7; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 23

sup>4.2.64 \xa0And I\xa0will not conceal the fact that Cicero himself holds that more qualities are required. For in addition to demanding that it should be plain, brief and credible, he would have it clear, characteristic and worthy of the occasion. But everything in a speech should be characteristic and worthy of the occasion as far as possible. Palpability, as far as I\xa0understand the term, is no doubt a great virtue, when a truth requires not merely to be told, but to some extent obtruded, still it may be included under lucidity. Some, however, regard this quality as actually being injurious at times, on the ground that in certain cases it is desirable to obscure truth.' ' None
25. Suetonius, Caligula, 22.2 (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Tiberius, and Scylla group • people (as social group)

 Found in books: Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 122; Rutledge (2012), Ancient Rome as a Museum: Power, Identity, and the Culture of Collecting, 71

sup>
22.2 But on being reminded that he had risen above the elevation both of princes and kings, he began from that time on to lay claim to divine majesty; for after giving orders that such statues of the gods as were especially famous for their sanctity or their artistic merit, including that of Jupiter of Olympia, should be brought from Greece, in order to remove their heads and put his own in their place, he built out a part of the Palace as far as the Forum, and making the temple of Castor and Pollux its vestibule, he often took his place between the divine brethren, and exhibited himself there to be worshipped by those who presented themselves; and some hailed him as Jupiter Latiaris.'' None
26. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • Group • groups (in-text)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 53; Michalopoulos et al. (2021), The Rhetoric of Unity and Division in Ancient Literature, 252
27. None, None, nan (1st cent. CE - 2nd cent. CE)
 Tagged with subjects: • groups • groups (in-text)

 Found in books: Chrysanthou (2018), Plutarch's 'Parallel Lives': Narrative Technique and Moral Judgement. 53; Chrysanthou (2022), Reconfiguring the Imperial Past: Narrative Patterns and Historical Interpretation in Herodian’s History of the Empire. 139
28. Lucian, The Passing of Peregrinus, 11 (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Meals, group • groups, group formation

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 4; Rüpke and Woolf (2013), Religious Dimensions of the Self in the Second Century CE. 157

sup>
11 It was now that he came across the priests and scribes of the Christians, in Palestine, and picked up their queer creed. I can tell you, he pretty soon convinced them of his superiority; prophet, elder, ruler of the Synagogue–he was everything at once; expounded their books, commented on them, wrote books himself. They took him for a God, accepted his laws, and declared him their president. The Christians, you know, worship a man to this day,–the distinguished personage who introduced their novel rites, and was crucified on that account. Well, the end of it was that Proteus was arrested and thrown into prison.'' None
29. None, None, nan (2nd cent. CE - 2nd cent. CE)
 Tagged with subjects: • Meals, group • Plutarch, and group song/paean • Roman era, group song and the group paean

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 22; Cosgrove (2022), Music at Social Meals in Greek and Roman Antiquity: From the Archaic Period to the Age of Augustine, 189
30. None, None, nan (2nd cent. CE - 3rd cent. CE)
 Tagged with subjects: • Meals, group • polemic between Christian groups

 Found in books: Alikin (2009), The Earliest History of the Christian Gathering, 58; Blidstein (2017), Purity Community and Ritual in Early Christian Literature, 12
31. None, None, nan (4th cent. CE - 5th cent. CE)
 Tagged with subjects: • Martha groups named aft er • Priscillians (Montanist group)

 Found in books: Ernst (2009), Martha from the Margins: The Authority of Martha in Early Christian Tradition, 273; McGowan (1999), Ascetic Eucharists: Food and Drink in Early Christian Ritual Meals, 95
32. None, None, nan
 Tagged with subjects: • Athenian empire, as theoric worshipping group • clan/kinship group (genos)

 Found in books: Eidinow and Kindt (2015), The Oxford Handbook of Ancient Greek Religion, 234; Kowalzig (2007), Singing for the Gods: Performances of Myth and Ritual in Archaic and Classical Greece, 117
33. None, None, nan
 Tagged with subjects: • Group identity • familial groups,

 Found in books: Gabrielsen and Paganini (2021), Private Associations in the Ancient Greek World: Regulations and the Creation of Group Identity, 56; Peels (2016), Hosios: A Semantic Study of Greek Piety, 204



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